#Al-Quraysh

[quran-translation]

সূরা কুরাইশ Ayah: 1 لِإِيلَٰفِ قُرَيۡشٍ কুরাইশে[১]র আসক্তির কারণে [২], এ ব্যাপারে অধিকাংশ তাফসীরকারক বলেছেন যে, অর্থ ও বিষয়বস্তুর দিক দিয়ে এই সূরা সূরা-ফীলের সাথেই সম্পৃক্ত। সম্ভবতঃ এ কারণেই কোনো কোনো মাসহাফে দুটিকে একই সূরারূপে লেখা হয়েছিল। কিন্তু উসমান রাদিয়াল্লাহু ‘আনহু যখন তাঁর খেলাফতকালে কুরআনের সব মাসহাফ একত্রিত করে একটি কপিতে সংযোজিত করান এবং সাহাবায়ে-কেরামের তাতে ইজমা হয়, তখন তাতে এ দুটি সূরাকে স্বতন্ত্র দুটি সূরারূপে সন্নিবেশিত করা হয়। উসমান রাদিয়াল্লাহু ‘আনহুর তৈরি এ কপিকে ‘ইমাম’ বলা হয়। [কুরতুবী] --------------------------- [১] কুরাইশ একটি গোত্রের নাম। নদর ইবন কিনানার সন্তানদেরকে কুরাইশ বলা হয়। যারাই নদর ইবন কিনানাহ এর বংশধর তারাই কুরাইশ নামে অভিহিত। কারও কারও মতে, ফিহর ইবন মালিক ইবন নাদর ইবন কিনানাহ এর বংশধরদেরকে কুরাইশ বলা হয়। তবে প্রথম মতটি বেশী শুদ্ধ। [কুরতুবী] হাদীসে এসেছে, রাসূলুল্লাহ্ সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম বলেছেন, “আল্লাহ্ তা‘আলা ইসমাঈলের বংশধর থেকে কিনানাহকে, কিনানাহর বংশধর থেকে কুরাইশকে, কুরাইশ থেকে বনী হাশেমকে, বনী হাশেম থেকে আমাকে পছন্দ করেছেন।” [মুসলিম ২২৭৬] সারকথা, এই সূরার বক্তব্য এই যে, কোরাইশরা যেহেতু শীতকালে ইয়ামেনের ও গ্ৰীষ্মকালে সিরিয়ার সফরে অভ্যস্ত ছিল এবং এ দুটি সফরের ওপরই তাদের জীবিকা নির্ভরশীল ছিল এবং তারা ঐশ্বর্যশালীরূপে পরিচিত ছিল, তাই আল্লাহ্ তা‘আলা তাদের শক্ৰ হস্তীবাহিনীকে দৃষ্টান্তমূলক শাস্তি দিয়ে মানুষের অন্তরে তাদের মাহা��্ম্য প্রতিষ্ঠিত করে দিয়েছেন। তারা যেকোনো দেশে গমন করে, সকলেই তাদের প্রতি সম্মান ও শ্রদ্ধা প্রদর্শন করে। সুতরাং তাদের উচিত এ ঘর ‘কাবার’ রবের ইবাদত করা। [ইবন কাসীর; সা‘দী] এ কথা সুবিদিত যে, মক্কা শহর যে স্থলে অবস্থিত সেখানে কোনো চাষাবাদ হয় না, বাগবাগিচাও নেই যা থেকে ফলমূল পাওয়া যেতে পারে। তাই বাণিজ্যিক উদ্দেশ্যে সফর ও বিদেশ থেকে প্রয়োজনীয় জীবনোপকরণ সংগ্ৰহ করার ওপরই মক্কাবাসীদের জীবিকা নির্ভরশীল ছিল। মূলতঃ মক্কাবাসীরা খুব দারিদ্র্য ও কষ্টে দিনাতিপাত করত। [জালালাইন] অবশেষে রাসূলুল্লাহ্ সাল্লাল্লাহু আলাইহি ওয়া সাল্লামের প্রপিতামহ হাশেম কোরাইশকে ভিনদেশে গিয়ে ব্যবসা-বাণিজ্য করতে উদ্ধৃদ্ধ করেন। [কুরতুবী] সিরিয়া ছিল ঠাণ্ডা দেশ। তাই গ্ৰীষ্মকালে তারা সিরিয়া সফর করত। পক্ষান্তরে ইয়ামেন গরম দেশ ছিল বিধায় তারা শীতকালে সেখানে বাণিজ্যিক সফর করত এবং মুনাফা অর্জন করত। বায়তুল্লাহর খাদেম হওয়ার কারণে সমগ্র আরবে তারা ছিল সম্মান ও শ্রদ্ধার পাত্ৰ। ফলে পথের বিপদাপদ থেকে তারা সম্পূর্ণ নিরাপদ ছিল। [ফাতহুল কাদীর] Arabic explanations of the Qur’an: Ayah: 2 إِۦلَٰفِهِمۡ رِحۡلَةَ ٱلشِّتَآءِ وَٱلصَّيۡفِ তাদের আসক্তি আছে শীত ও গ্রীষ্মে সফরের [১] [১] শীত ও গ্রীষ্মের সফরের অর্থ হচ্ছে গ্ৰীষ্মকালে কুরাইশরা সিরিয়া ও ফিলিস্তিনের দিকে বাণিজ্য সফর করতো। কারণ, এ দু’টি শীত প্রধান দেশ। আর শীতকালে সফর করতো দক্ষিণ আরব তথা ইয়েমেনের দিকে। কারণ, সেটি গ্রীষ্ম প্রধান এলাকা। [কুরতুবী; সাদী] Ayah: 3 فَلۡيَعۡبُدُواْ رَبَّ هَٰذَا ٱلۡبَيۡتِ অতএব, তারা ‘ইবাদাত করুক এ ঘরের রবের [১], [১] ‘এ ঘর’ অর্থ কা‘বা শরীফ। বলা হয়েছে, এ ঘরের রবের ইবাদত কর। এখানে ঘরটিকে আল্লাহর সাথে সম্পর্কযুক্ত করার মাধ্যমে ঘরকে সম্মানিত করাই উদ্দেশ্য। [সা’দী] আর এই গৃহই যেহেতু তাদের সব শ্রেষ্ঠত্ব ও কল্যাণের উৎস ছিল, তাই বিশেষভাবে এই গৃহের মৌলিক গুণটি উল্লেখ করা হয়েছে। আর তা হচ্ছে, এটি মহান রবের ঘর। অর্থাৎ এ ঘরের বদৌলতেই কুরাইশরা এই নিয়ামতের অধিকারী হয়েছে। একমাত্র আল্লাহ্ই যার রব, তিনিই আসহাবে ফীলের আক্রমণ থেকে তাদেরকে বাঁচিয়েছেন। আবরাহার সেনাবাহিনীর মোকাবিলায় সাহায্য করার জন্য তাঁর কাছেই তারা আবেদন জানিয়েছিল। তাঁর ঘরের আশ্রয় লাভ করার আগে যখন তারা আরবের চারদিকে ছড়িয়ে ছিল তখন তাদের কোনো মর্যাদাই ছিল না। আরবের অন্যান্য গোত্রের ন্যায় তারাও একটি বংশধারার বিক্ষিপ্ত দল ছিল মাত্র। কিন্তু মক্কায় এই ঘরের চারদিকে একত্র হওয়ার এবং এর সেবকের দায়িত্ব পালন করতে থাকার পর সমগ্র আরবে তারা মর্যাদাশালী হয়ে উঠেছে। সবদিকে তাদের বাণিজ্য কাফেলা নিৰ্ভয়ে যাওয়া আসা করছে। তারা যা কিছুই লাভ করেছে এ ঘরের রবের বদৌলতেই লাভ করেছে। কাজেই তাদের একমাত্র সেই রবেরই ইবাদত করা উচিত। [দেখুন: মুয়াসসার, কুরতুবী] Ayah: 4 ٱلَّذِيٓ أَطۡعَمَهُم مِّن جُوعٖ وَءَامَنَهُم مِّنۡ خَوۡفِۭ যিনি তাদেরকে ক্ষুধায় খাদ্য দিয়েছেন [১] এবং ভীতি থেকে তাদেরকে নিরাপদ করেছেন [২]। [১] মক্কায় আসার পুর্বে কুরাইশরা যখন আরবের

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🧵𝐍𝐨, 𝐈𝐭 𝐃𝐢𝐝𝐧’𝐭 𝐒𝐭𝐚𝐫𝐭 𝐨𝐧 𝐎𝐜𝐭𝐨𝐛𝐞𝐫 𝟕𝐭𝐡: 𝐂𝐞𝐧𝐭𝐮𝐫𝐢𝐞𝐬 𝐨𝐟 𝐉𝐞𝐰𝐢𝐬𝐡 𝐏𝐞𝐫𝐬𝐞𝐜𝐮𝐭𝐢𝐨𝐧 𝐢𝐧 𝐭𝐡𝐞 𝐌𝐢𝐝𝐝𝐥𝐞 𝐄𝐚𝐬𝐭.🧵

Thread: The idea that Arabs loved Jews until the creation of Israel is a widespread and untrue myth. Many believe that Jews were welcomed and lived peacefully among Arabs until the establishment of the modern state of Israel in 1948. This view is not only historically inaccurate but dangerously overlooks the long and painful history of Jewish suffering in the Middle East. Long before Zionism, Jews faced massacres, forced conversions, and expulsions in regions once ruled by the Arabs. In fact, Jews in the Arab world endured centuries of persecution under both Muslim and Ottoman rulers. Here’s a look at some of the most significant massacres and pogroms throughout this period, revealing the true story of Jewish life in the Middle East.

1. The Massacre of the Banu Qurayza (627 CE).

Long before Zionism, Jewish communities in the Middle East endured persecution, including one of the earliest and most harrowing incidents: the massacre of the Banu Qurayza in Medina during the time of the Prophet Muhammad.

The Banu Qurayza, a Jewish tribe in Medina, had entered into a pact with Muhammad under the Constitution of Medina, which allowed Muslims and Jews to coexist. However, during the Battle of the Trench, the tribe was accused of conspiring with Muhammad’s enemies, the Quraysh. After the Muslim victory, Muhammad and his forces besieged the Banu Qurayza’s fortress, forcing their surrender.

What followed was brutal. A tribunal led by Sa’d ibn Mu’adh sentenced all adult males of the tribe to death and enslaved the women and children. To determine who qualified as an “adult male,” boys were subjected to inspections for signs of puberty, specifically the presence of pubic hair. Those deemed adults were executed alongside the men. Historical sources, such as Ibn Ishaq and al-Tabari, report that between 600 and 900 men and boys were killed, their bodies dumped into trenches.

The Banu Qurayza’s women and children were sold into slavery, marking the total destruction of the tribe. This event illustrates the precarious and often deadly position of Jewish communities in the early Islamic period, long before the creation of Israel or the modern conflict in the region.

2/ Granada Massacre (1066) - Al-Andalus (Muslim Spain).

The first well-documented massacre of Jews in the Middle East dates back to 1066 in Granada, part of the Muslim-ruled Al-Andalus (Muslim Spain). After a Jewish vizier, Joseph Ibn Naghrela, was blamed for the death of the Muslim king, the situation escalated. A mob of Muslims, inspired by rumors and political tension, attacked the Jewish population of Granada. Over 4,000 Jews were slaughtered in a brutal pogrom that saw entire families butchered, their homes looted, and their properties destroyed. This massacre was part of a larger pattern of Jewish scapegoating across Muslim-ruled territories during periods of political instability. The massacre marked a turning point for Jews in the Iberian Peninsula, with many fleeing to other parts of the Muslim world for safety.

3/ The Persecution of Jews in Yemen: 1165 to 1679

The Jewish community in Yemen endured centuries of brutal persecution, systemic discrimination, and forced displacement, with two particularly devastating events defining their history before modern Zionism.

In 1165, during the reign of the Muslim leader Abd-al-Nabi ibn Mahdi, Yemen’s Jews faces an ultimatum: convert to Islam or face death. This period marked one of the earliest recorded instances of mass violence against Yemeni Jews. Synagogues were destroyed, and Jewish religious practices were outlawed. While some Jews fled or were forcibly converted, others were massacred for refusing to abandon their faith. This event signified the precarious existence of Jews in Yemen, where tolerance depended on the ruler’s whims.

Centuries later, in 1679, the Yemeni Jewish community faced an even more catastrophic event known as the Mawza Exile. Under the rule of Imam Al-Mahdi Ahmad, all Jews were expelled from their homes and forced into the barren Mawza desert. The journey itself claimed thousands of lives due to starvation and disease. Those who survived the desert exile were not allowed to return to their homes for several years, and when they did, they found their properties confiscated and their communities decimated. This period permanently weakened the Jewish presence in Yemen.

Throughout these centuries, Yemeni Jews were subjected to the degrading status of dhimmi under Islamic law, requiring them to pay exorbitant taxes, wear distinctive clothing, and accept legal and social inferiority. Forced conversions, kidnappings, and violent riots were regular occurrences. Despite these challenges, the community persisted, holding on to their traditions and faith until most were ultimately forced to leave Yemen in the mid-20th century.

4/ The  Safed Attacks (1517).

In 1517, following the Ottoman conquest of the Levant from the Mamluks, chaos erupted in the  city of Safed, one of the holiest cities in Judaism. The transition of power unleashed lawlessness, and Jewish communities became an easy target for violence.

Led by rogue Ottoman soldiers and local mobs, the attacks on Safed’s Jews were devastating. Homes and synagogues were looted and burned, and many Jews were brutally murdered. The violence displaced much of Safed’s Jewish population, forcing survivors to flee to neighboring areas.

Safed had been a center of Jewish learning and spirituality, with a thriving community. The attacks disrupted this flourishing cultural hub and instilled fear among Jews living in Ottoman-controlled lands. This event was one of the earliest indications that even under the Ottomans, Jewish communities would face intermittent violence and persecution, often fueled by local unrest and anti-Jewish sentiment.

The Safed Attacks of 1517 were a sad reminder of how quickly Jewish communities could become scapegoats during periods of political upheaval, long before modern Zionism or the establishment of Israel.

5/ The Tripoli Pogrom (1785).

In 1785, the Jewish community of Tripoli, Libya, endured a catastrophic pogrom instigated by Ali Burghul, an Ottoman officer who temporarily seized power in the region. After overthrowing the ruling pasha, Burghul wanted to consolidate his rule by targeting the city’s vulnerable minorities, particularly Jews.

The violence against Jews was brutal and systematic. Jewish homes and businesses were looted, synagogues were desecrated, and many Jews were tortured or killed. The pogrom decimated the Jewish quarter of Tripoli, leaving countless families homeless and destitute.

While Burghul’s regime lasted less than a year, the damage to the Jewish community was profound and long-lasting. Survivors faced the daunting task of rebuilding their lives amidst persistent discrimination and insecurity. This pogrom was a stark reminder of the precarious existence of Jews in North Africa, where they were often targeted during periods of political upheaval.

The Tripoli Pogrom of 1785 shows you again, the centuries-long persecution faced by Jews in Arab lands, well before the emergence of modern Zionism or the creation of Israel.

6/ The Baghdad Pogrom (1828).

In 1828, the Jewish community in Baghdad, Iraq, was subjected to one of the most devastating anti-Jewish pogroms in Ottoman-controlled Iraq. Tensions between Jews and Muslims had been rising due to a combination of economic envy, political instability, and increasing religious intolerance.

The pogrom began when a prominent Muslim figure, incited by local political and economic disputes, spread false accusations against the Jews of Baghdad. Jews were blamed for a series of issues, including alleged economic exploitation and religious violations, though no evidence supported these claims.

A violent mob quickly assembled, attacking Jewish homes, shops, and synagogues. Many Jews were beaten, and several were killed in the streets. Property was looted, and entire neighborhoods were set on fire. The violence lasted for several days, and it is estimated that several dozen Jews were killed, with many more injured or left destitute.

The pogrom also resulted in mass destruction of Jewish religious and cultural landmarks in Baghdad, severely damaging the local Jewish community’s infrastructure. This event left lasting scars on the Jewish population, contributing to a growing sense of insecurity and vulnerability. While the situation temporarily improved, the event remained a painful chapter in the history of Jewish life in Iraq.

The Baghdad Pogrom of 1828 showed how easily Jews were targeted and scapegoated in times of political and religious tension, long before the rise of modern Zionism or the establishment of Israel.

7/ The 1838  Safed Pogrom.

The second major pogrom in Safed, occurring in 1838, further demonstrated the uncertain position of Jews in the region during Ottoman rule. This wave of violence took place during the Egyptian-Ottoman War, as Ibrahim Pasha’s Egyptian forces temporarily controlled Israel. When Ibrahim’s forces retreated from Safed, local Arab mobs, emboldened by the chaos and lack of authority, turned their fury on the city’s Jewish population.

Over several days, armed bands ransacked Jewish homes, robbed businesses, and desecrated synagogues. Entire families were beaten and humiliated, while women and children were subjected to horrifying abuse. Many Jews fled to the surrounding hills for safety, living in caves or shelters with little food or water, while those who remained in the city faced murder or severe physical violence.

The Ottoman authorities did little to restore order or protect the Jewish residents. The aftermath of the pogrom left the Jewish quarter of Safed devastated, with entire families displaced and ancient synagogues reduced to ruins. Survivors recounted harrowing stories of betrayal by neighbors who joined in the looting and violence. The 1838 pogrom was a traumatic event that further destabilized the already struggling Jewish community in Safed, leading many to consider emigration.

The recurring violence in Safed was a reminder of the vulnerability of Jewish communities in Israel long before the modern Zionist movement emerged.

8/ The 1840 Damascus Affair

The Damascus Affair of 1840 was a horrifying example of the blood libel myth, a baseless and antisemitic accusation that Jews murder non-Jews to use their blood for religious rituals. This particular incident unfolded in Ottoman-controlled Damascus and left a deep scar on Jewish communities across the region and beyond.

The tragedy began when Father Thomas, a Catholic monk, and his Muslim servant mysteriously disappeared. Almost immediately local Christian leaders accused the Jewish community of abducting and murdering them for their blood, supposedly to bake matzot for Passover. The accusation, entirely unfounded, unleashed a torrent of violence and state-backed persecution against Damascus’s Jews.

Under pressure from local Christian clergy, the Ottoman authorities arrested several prominent Jewish figures, including rabbis and community leaders. These men were subjected to brutal torture to extract confessions to a crime they did not commit. Torture methods included floggings, burning, and deprivation of food and water. One man, Isaac Harari, died from the torture, and another, Aaron Monshe Rehama, succumbed to his injuries shortly after being released. The torture yielded forced confessions that only fueled further hysteria.

As rumors spread, mobs looted Jewish homes and desecrated synagogues. The community lived in terror, with many families hiding in fear of further arrests or violence. The situation worsened when the Ottoman authorities imprisoned dozens more Jews, including children, in an attempt to pressure the community into “confessing” to collective guilt.

The Damascus Affair also had international implications. Initially, France supported the blood libel accusations due to the influence of local Catholic leaders. However, prominent Jews in Europe, including Sir Moses Montefiore, Adolphe Crémieux, and Salomon Munk, mobilized a vigorous diplomatic campaign to challenge the lies. They traveled to Alexandria and Constantinople, lobbying influential leaders like Muhammad Ali of Egypt and Sultan Abdülmecid I of the Ottoman Empire to stop the persecution.

Eventually, after months of pressure and mounting evidence of the absurdity of the charges, the surviving Jewish prisoners were released. Still, the community was left in ruins. The aftermath of the affair saw Damascus’s Jewish population diminished and traumatized. Many families fled, and those who remained lived under the shadow of renewed accusations.

The Damascus Affair exposed yet again the fragility of Jewish life under Ottoman rule and the enduring danger of antisemitic myths, this as well happened long before the creation of modern Zionism.

9/ The 1920 Nebi Musa Riots.

The Nebi Musa Riots, which took place during Easter week in April 1920, were among the first major instances of anti-Jewish violence in British-controlled Israel, occurring long before the establishment of modern Israel. The riots shattered the myth of peaceful coexistence between Jews and Arabs in the region and exposed the hostility Arab leaders harbored toward the growing Jewish community.

Nebi Musa was a Muslim religious festival traditionally marked by processions to a shrine near Jericho. In 1920, the festival coincided with Easter and Passover, bringing an unusually large number of Muslims, Christians, and Jews to  Jerusalem. Arab leaders, including Haj Amin al-Husseini (later notorious for his collaboration with the Nazis), used the occasion to incite the crowds against the Jewish community. They spread false claims that Jews were threatening the  Al-Aqsa Mosque and seeking to take over Muslim holy sites, a tactic that would recur in later decades.

The inflammatory rhetoric worked. On April 4, 1920, Arab mobs began attacking Jewish neighborhoods in Jerusalem. Armed with knives, clubs, and stones, they looted Jewish homes and businesses, burned property, and assaulted Jewish residents. Reports described horrific acts of violence, including the brutal killing of five Jews and the injury of over 200 others. Jewish women were targeted for sexual violence, adding to the community’s trauma.

The British authorities, unprepared for the scale of the violence, initially failed to contain the riots. British soldiers were criticized for their slow response, and some were even accused of sympathizing with the rioters. Jewish self-defense groups, including the Haganah’s predecessors, stepped in to protect their communities, marking one of the first organized efforts by Jews to defend themselves in modern Israel.

The aftermath of the riots further deepened tensions. Haj Amin al-Husseini, though implicated in inciting the violence, received a relatively light punishment and would later be appointed the Grand Mufti of Jerusalem, a decision with disastrous consequences. Meanwhile, the Jewish community, already shaken from European pogroms, began to view self-defense as essential for survival in the face of local hostility.

The 1920 Nebi Musa Riots are a powerful reminder that violence against Jews in the Middle East was not a product of Zionism but a reflection of deep hostility toward Jewish communities.

10/ The 1929 Hebron Massacre.

In August 1929, one of the darkest chapters in Jewish history under the British Mandate unfolded in the ancient city of Hebron, where a long established Jewish community had lived for thousands of years. Hebron, considered one of Judaism’s four holy cities, was home to a mix of Sephardi and Ashkenazi Jews, many of whom lived peacefully alongside their Arab neighbors, until incitement turned deadly.

Tensions had been brewing for months, fueled by false rumors spread by Arab leaders and the Grand Mufti of Jerusalem, Amin al-Husseini. Claims circulated that Jews were planning to take over the Temple Mount and destroy the al-Aqsa Mosque. These fabrications were spread intentionally to inflame anti-Jewish sentiment and provoke violence.

On the 23rd and 24th of August, Arab mobs descended upon the Jewish community of Hebron, armed with knives, clubs, and firearms. The British authorities, overwhelmed and unprepared, failed to intervene effectively. Over the course of two days, 67 Jews were brutally murdered, men, women, and children alike. Victims were tortured, mutilated, and dismembered. Entire families were wiped out in their homes.

One of the most horrific aspects of the massacre was the betrayal by neighbors. Some Arabs, with whom the Jews had coexisted peacefully for years, turned on them.

The aftermath was devastating. The Jewish quarter was looted and ransacked. Synagogues were desecrated, Torah scrolls destroyed. Survivors were forcibly evacuated by the British, ending a Jewish presence in Hebron that had lasted centuries. The city, once a symbol of coexistence, became a stark reminder of how quickly incitement and hatred could shatter fragile relations.

The massacre was part of a larger wave of violence that also targeted Jews in  Jerusalem,  Safed, and other areas of Israel during the same period. It was not an isolated event but a symptom of escalating hostility toward the Jewish community, years before the establishment of modern Israel.

11/ The 1941 Farhud Massacre.

The Farhud, which took place on June 1-2, 1941, was a brutal pogrom against the Jewish community in Baghdad, Iraq. The violence erupted during the Jewish holiday of Shavuot, fueled by Nazi propaganda and growing political instability. The Iraqi government, under the pro-Nazi Rashid Ali al-Gaylani, had recently been overthrown by the British, leaving the country in chaos.

Pro-Nazi mobs, fueled by years of antisemitic rhetoric, attacked Jews with brutal force. Over 180 Jews were murdered, and hundreds more were injured. Mobs looted Jewish homes, destroyed businesses, and desecrated synagogues. Women were raped, and many victims were tortured and mutilated.

The British and Iraqi authorities intervened after two days of unchecked violence, but the damage was done. The Farhud shattered the Iraqi Jewish community, marking the beginning of a mass exodus. By the 1950s, most of Iraq’s 150,000 Jews had fled, many of them to Israel.

The Farhud remains a tragic reminder of how quickly a Jewish community, with a history in the region spanning over 2,600 years, could be destroyed by hatred and incitement. It underscored the urgent need for Jewish self-determination, which Zionism sought to provide.

12/ Palestinian Collaboration with Nazi Germany.

During the 1930s and 40s, the Palestinian Arab leadership, particularly the Mufti of Jerusalem, Haj Amin al-Husseini, formed an alliance with Nazi Germany. Husseini, who opposed Jewish immigration to Israel, wanted Nazi support for his goal of preventing a Jewish homeland. In 1941, he met with Adolf Hitler, where he expressed his admiration for the Nazis’ anti-Semitic policies and urged them to support the Arab cause against the Jews. Husseini also played a role in recruiting Muslim soldiers to fight for the Axis powers, including the notorious Waffen-SS. His collaboration with Nazi Germany, which included attempts to organize massacres of Jews in Israel, contributed to deepening the hostility and violence toward Jewish communities in the region.

Conclusion.

When I started studying and looking up these events, I was shocked by the crazy number of them. I had to choose from hundreds, if not thousands, of such atrocities throughout history. And knowing that each of these incidents means real people, Jewish men, women, and children, lost their lives or endured unimaginable torture, it broke my heart. It’s heartbreaking that, even today, we continue to prove, over and over again, how badly Jews have been treated, and how, in some corners of the world, there are still those who want us to endure even more suffering. The existence of Israel today is a direct result of all these painful events—a nation born out of the ashes of centuries of persecution. Israel stands as a shield, ensuring that Jews will never again face the horrors of those dark days. This history is not just a series of events, it’s a painful reminder of the resilience required to survive and the urgency of remembering so we can prevent such horrors from happening again.

Although not all of the events happened in the Middle east per se, all of them happened under Muslim rule. 

@AP_from_NY

[howtomuslim]

Why Did the Companions of the Prophet Muhammad (PBUH) Embrace Islam?

One of the most frequently asked questions about Islam is, “What is the strongest proof for its truth?” The answer to this question often depends on the individual’s perspective and background. This principle also applied to the companions of the Prophet Muhammad (peace be upon him). Different companions embraced Islam for different reasons, shaped by their unique experiences, knowledge, and interactions with the Prophet and his message.

Knowledge of Previous Scriptures

For some companions, the descriptions of the Prophet Muhammad (peace be upon him) in earlier scriptures were compelling proof of his prophethood. Abdullah ibn Salam, a Jewish scholar, embraced Islam after recognising in the Prophet the signs and characteristics foretold in the Torah. Similarly, Salman al-Farsi, a seeker of truth who traveled far and wide in search of the true religion, found confirmation in the descriptions of the final Prophet found in Christian texts and teachings. For these companions, the congruence between previous revelations and the life of the Prophet was undeniable evidence of his divine mission.

Interestingly there were Jewish tribes who moved to Medina believing that a prophet would arise and be welcomes into that very city, a prophecy fulfilled. 

The Miraculous Beauty of the Quran

Others were drawn to Islam through the Quran, a book whose eloquence and profundity left even the greatest poets of Arabia in awe. In a society that prized poetry and linguistic mastery, the Quran’s unmatched style, depth, and rhythm were beyond human capability. For example, Al-Tufayl ibn Amr, a renowned poet, was initially cautious about Islam due to the warnings of the Quraysh. However, upon hearing the Quran directly, he was overwhelmed by its beauty and depth, which he immediately recognised as divine. Unais, the brother of Abu Hurairah and himself a poet, was similarly convinced of the Quran’s divine origin upon hearing its verses.

The Quran’s ability to address profound theological truths, human psychology, and the natural world in a manner that resonated with hearts and minds was transformative. Its impact on the people of Arabia, particularly those who understood its linguistic nuances, was unparalleled.

The Fulfillment of Prophecies

For many companions, the fulfillment of prophecies was a decisive factor in their conversion. The Quran’s prediction of the Roman Empire’s victory over the Persians after a period of defeat, as mentioned in Surah Ar-Rum, is a notable example. This prophecy came to pass precisely as foretold, strengthening the faith of many, including Niyar ibn Mukram. Such accurate predictions demonstrated that the Quran was not the work of an ordinary human but rather a revelation from the All-Knowing Creator.

The Prophet’s Miracles

Beyond the Quran, the Prophet Muhammad (peace be upon him) performed numerous miracles that convinced skeptics of his prophethood. These included the splitting of the moon, the gushing of water from his fingers, and the increase of food to feed multitudes. Witnessing such extraordinary events firsthand left many companions with no doubt about his prophethood.

The Prophet’s Impeccable Character

Perhaps the most compelling reason for many was the unparalleled character of the Prophet Muhammad (peace be upon him). He was known as Al-Amin (the Trustworthy) even before his prophethood, and his honesty, compassion, and integrity were evident to all who interacted with him. Companions like Khadijah, Abu Bakr, and Umar ibn al-Khattab were deeply moved by his sincerity, wisdom, and steadfastness. His ability to forgive even his staunchest enemies, his concern for the downtrodden, and his humility despite his growing influence endeared him to those around him.

A Message for All Backgrounds

The beauty of Islam lies in its universal appeal. It speaks to the scholar through its knowledge, to the poet through its eloquence, to the skeptic through its evidence, and to the seeker through its simplicity and depth. The companions of the Prophet embraced Islam for reasons as varied as their own personal journeys, showing that Islam’s message resonates with all who approach it with an open heart and mind.

For more about Islam visit: https://www.howtomuslim.org

Islamic Resources: https://www.howtomuslim.org/catalogue

Why Islam: https://www.howtomuslim.org/why-islam

Who was Prophet Muhammed (PBUH): https://www.howtomuslim.org/prophet-muhammed

[quranwithsehar]

Surah Al Qasas: Chapter 2

Pharaoh divided the people of Egypt into two groups.

The two groups were:

-Bani Israel - who shifted to Egypt through Yusuf AS

-Qibti - The locals of Egypt

Although they were living in same land, Pharaoh had created a division.

He would oppress Bani Israel. He made them the lowest class and tortured them to the point that he would slaughter their sons and keep the women alive and no one from the other group stood up to defend them.

Because of the division. Firaun had done a good job of separating them, creating animosity between them.

This was very important for Firaun because if people start seeing themselves as one, then they may unify, and if they unify, then he may lose control over them. If you can keep people apart, if you can keep people divided, then you can pick them off easily. If people are united, you can't touch them. The easiest way to do that is to create a class society.

So, Pharaoh had a plan. He wanted to destroy, oppress, and control Bani Israel.

But Allah had a different plan. Allah wanted to make those oppressed people leaders and inheritors of the land as mentioned in Surah al Qasas.

Whose plan worked out at the end? Allah's plan!

Oppression and injustice cannot exist forever. Allah does not like fasaad. He allows it to happen, He let's the oppressors do whatever they want to only for some time.

Eventually what happens? Allah intervenes and seizes the oppressor.

We have studied again and again that any person who reached the height of power, eventually he was brought down.

Prophet SAW said, Fear the prayer of the oppressed, for indeed it is carried on clouds. Allah says by my honor and glory, I will surely help you even if it is after a time.

THIS IS WHY WE MUST NEVER LOSE HOPE.

There seemed to be no escape for Bani Israel, but weren't they saved? Yes.

Allah was telling this story to the Prophet (pbuh) when the Quraysh were oppressing him and every Muslim in Makkah. It sent a message that your pharaoh, the Quraysh, will be brought down very soon. Through the Prophet (pbuh), this story tells us that today's pharaoh 🇮🇱 will also be brought down very soon, and the oppressed people 🇵🇸 will be free. In the end, it is Allah's plan that wins.

[our-exmoose-experience]

Leftists: pre-Islamic Arabia was misogynistic!!!! Islam gave women rights!!!!!

Meanwhile pre-Islamic Arabia ("Jahiliyyah"):

Khadija was a very successful merchant. It is said that when the Quraysh's trade caravan travellers gathered to embark upon their summer journey to Syria or winter journey to Yemen, Khadija's caravan equaled the caravans of all other traders of the Quraysh put together. Khadija was given many honorifics, including 'The Pious One', 'Princess of Quraysh' (Ameerat-Quraysh), and 'Khadija the Great' (Khadija al-Kubra). It is said that she fed and clothed the poor, assisted her relatives financially, and provided marriage portions for poor relations.

Khadija did not travel with her trade caravans; instead, she employed others to trade on her behalf for a commission.

Source

Meanwhile Islam:

A free man could not be killed for killing a woman (Al-Baqarah 178)

Violence against women is justified (Sunan Abi Dawud 2146, Sunan Ibn Majah 1985)

Sexual harassment against women is justified (Sahih al-Bukhari 3237)

Women are seen as deficient (Sahih al-Bukhari 304)

(There's more but I want to keep it short)

[tanadrin]

Last notes and final thoughts on Creating the Quran:

A text does not become fixed at its first writing; ancient and especially sacred writing remain open and in flux for a considerable period after. Even after it was written down, the Quran was a text "in process."

The rasm (the consonantal "skeleton" of the Quran) does show extraordinary constancy from the time of Abd al-Malik; its vocalization was in dispute for centuries after. But the tremendous fluidity of the oral phase of development did come to an end.

Lol, the name of a scholar cited in this chapter is "Assmann."

Oral tradition can coexist with a written canon for a time: even once the Gospels had been written down, ancient writers rarely cited them word-for-word, often using relatively free transmissions and maintaining the vibracy of oral tradition. A similar process may have been at work around the Quran.

Sometimes searching for an "original text" when it comes to texts like these (including the Gospels, for instance, or the books of the Hebrew Bible) may even be meaningless; the early text-forms are in dialogue with the late oral-forms, and the former are not being produced with the specific end of creating a fixed, canonical text. Concepts like individual authorship, a complete and self-contained textual artifact, and formal publication don't necessarily apply. Canonized texts can start out as essentially aids to memory, or personal notes, that existed to be revised and extended as necessary.

The early regional codices could have grown out of such memoranda, only gradually being reshaped into more complete and polished texts. This would help account for why the Quran often repeats the same tradition in different forms, sometimes with minor differences and sometimes with significant contraditions.

For works like the Gospels, Matthew and Mark might have even been regarded as functionally "the same text" in the same way even very different oral performances of a story can be considered "the same."

The evident parallel traditions in the Quran may derive from the retelling and recomposition of traditions in different communities, or from ongoing revisions to an open text. Many of these parallel traditions are Christian ones, or Jewish ones that seemed to enter the text from Christian sources.

Extensive biographical tradition within Islam around Muhammad in particular; but it's unlikely (for reasons discussed earlier) to be reliable. The small grains of historicity within it are obscured by the narrative that has grown around them.

Some traditions in the Quran appear to originate from before Muhammad's prophetic mission, distinguished by their utter lack of intelligibility for early Muslim commentators. This indicates they were not passed down orally, since they were not altered in ways to make them relevant to the community, and so may have been written down when Muhammad and his earliest followers encountered them.

Bellamy argues there are more than two hundred words in the Quran that later commentators not only didn't understand, but didn't know how to vocalize. These could be the result of copyists' mistakes, but they're present in all Quran manuscripts, and so would have to go back to a single version.

Example: "Yuhanna" ("John") being read as "Yahya," because of the ambiguity between and without consonant-pointing. With just the rasm, Yahya is a perfectly good guess--whoever first read "Yahya" in the passages where it occurs cannot have had an oral tradition preserving the sound of the name, or prior knowledge of John the Baptist, or they would have recognized it on the basis of context.

Surat Quraysh was very opaque to interpreters, who had no better understanding of this sura than we do today; the meaning of the key term "ilaf" seems to be entirely opaque, leading to a wide array of interpretations. Difficult to reconcile this lack of understanding with Muhammad teaching it to his followers.

Final editing of the Quran must have been very conservative to retain these infelicities--typical of scriptural traditions, or at least of the Hebrew Bible and New Testament.

Patricia Crone proposes some parts of the Quran predate Muhammad. Michael Cook says OTOH maybe the materials that make up the Quran didn't become "generally available as scripture" until well after Muhammad's death. Neither supposition is exclusive of the other.

Gerd Puin argues that "every fifth sentence" or so "simply doesn't make sense." Gerald Hawting observes "the text taken on its own is often completely unintelligible, filled with grammatical and logical discontinuities." This puts me in mind with the weird way different sources are jammed together in the Hebrew Bible, sometimes totally muddling narratives that were clear in the original--I don't wonder if part of the problem is that different regional codices, when brought together, were harmonized in a very conservative way that left a lot of contraditions and discontinuities in the text.

Shoemaker thinks the best model is still the one where the Quran is largely rooted in Muhammad's teachings, with the inclusion possibly of some archaic and imperfectly understood textual materials, and with considerable change introduced in the process of transmission before final canonization.

Quran talks about seafaring and fishing familiarly, both things alien to Mecca and Yathrib. Ditto agriculture and vegetation, especially kinds not found even in the Yathrib oasis. Most likely elements that found their way in once the Islamic polity had reached the shores of the Mediterranean.

Similarly out of place geographical references: Sodom and Gomorrah as places passed by daily; as the audience living not far from where Lot once dwelled. Landscape of memory here is focused on Palestine, not Hijaz.

Heavy borrowing of words, including from Syriac and Hebrew, in the language of the Quran, indicating heavy linguistic contact with the Fertile Crescent.

"Vast knowledge of Christian lore" despite no Christian presence in Mecca or Yathrib, in either the Islamic tradition or elsewhere. Quran assumes good knowledge of the Torah and Gospels and many extrabiblical traditions also. The Quran's presentation of many figures from the Hebrew Bible draws specifically on Syriac Christian traditions, and not on Jewish traditions as you might suppose from the traditional account of Jews present in Medina. Its anti-Jewish rhetoric and demonology depend on earlier Christian traditions, and some passages seem to address Christian directly.

Removing Muhammad and the Quran completely from the Hijaz would make it hard to explain why Mecca and Yathrib eventually came to be so important in later tradition. It seems likely that, even though the Holy Land and Jerusalem stood at the center of the imagination of early believers, there was some historical connection to the Hijaz, and only as they began to more self-consciously differentiate themselves from Christians and Jews around them did they shift their focus to this element of their history.

It's not necessary (or tenable) to entirely detach the Quran from the figure of Muhammad. Some material in it almost certainly derives from his prophetic career in Mecca and Medina. In some cases, followers later added blocks of textual material already written down in a religious context somewhere outside the Hijaz, alongside entirely new traditions emerging from cross-cultural contact.

19:22-28 gives a compressed account of the Nativity that is found only in the liturgical practice of a particular Marian shrine just outside Jerusalem, the Kathisma church. This tradition is so obscure it's unlikely it independently made its way to the central Hijaz--it joined the corpus most likely after Muhammad's followers took control of the region, and converted this church into a mosque.

Like almost all other sacred texts of its type, the Quran is not a "book" but a corpus: texts not originally intended to be grouped together, heterogenous in origin and function, and in some cases dependent or independent of one another. Composite, but also composed, i.e., put together intentionally and carefully using techniques from a literate context, with literary polish.

[intothestacks]

Libraries Around the World: Fez, Morocco

The al-Qarawiyyin Library 

The oldest working library in the world, it was founded in 859 CE. The library was founded by Fatima Muhammad Al-Fihri Al-Quraysh.

The al-Qarawiyyin, which includes a mosque, library, and university, was founded by Fatima El-Fihriya, the daughter of a rich immigrant from al-Qayrawan (Tunisia today). Well educated and devout, she vowed to spend her entire inheritance on building a mosque and knowledge center for her community. According to UNESCO, the result is the oldest operational educational institution in the world.

[abdullahblogsposts]

Some unauthentic reports regarding the seerah of the Prophet ﷺ

Part 1

—As-Shaykh, al-Muhaddith, Abū 'Alī al-Hasanī

1. The Prophet ﷺ was a light and that the Sahābah were not capable of looking at his face [Fabricated]

2. The Prophet ﷺ had no shadow [Fabricated]

3. The Prophet ﷺ had no trace on sand. [Fabricated]

4. If the Prophet ﷺ walked on a stone, it left his footprints on it [Fabricated]

5. Any sayings that the Prophet ﷺ had any names other than those mentioned below:

Muḥammad (مُحَمَّدٌ)

Ahmad (أَحْمَدُ)

Al-Muqaffy (الْمُقَفِّي)

Al-Hāshir (الْحَاشِرُ)

Al-Māhy (الْمَاحِي)

Al-'Āqib (الْعَاقِبُ)

Nabiyyu-Tawbah (نَبِيُّ التَّوْبَةِ) Nabiyyu-Rahmah (نَبِيُّ الرَّحْمَةِ) Nabiyyu-Mal'hamah (نَبِيّ الْمَلْحَمَة)

[Any names other than the above are not authentic]

6. The Prophet ﷺ was more handsome than Prophet Yūsuf [Fabricated]

7. The Prophet ﷺ was born on 12th of Rabī'ul Awwal!!

8. Abū Lahab rejoiced at the birth of the Prophet ﷺ, and because of this, his punishment is lessened for him on every Monday [Fabricated]

9. The Prophet ﷺ was born circumcised [Inauthentic]

10. The Prophet ﷺ was born with his umbilical cord cut [Inauthentic]

11. He ﷺ addressed the moon, and that he spoke while he was in his cradle [Fabricated]

12. During his birth, the Prophet ﷺ came out with his arms stretched up on his own and his gaze on the sky [Fabricated]

13. His mother was told of his birth date by the fortune tellers among the jinns [Inauthentic]

14. The story of Bahīrah, the Monk [Munkar]

15. The Prophet ﷺ attempted to jump from the mountains when revelation ceased for a long period [Bātil]

16. Hadīth of Umm Ma'bad [Daīf]

17. If you put the sun in my right hand and the moon in my left... [Inauthentic]

18. Parents of Messenger ﷺ were resurrected, then they accepted Islām and after that went back to their former state [Fabricated]

19. Abū Tālib accepted Islām [Fabricated]

20. That the Prophet ﷺ said: "O Allāh, from among two Umar's, grant honor to Islām through the Umar whom You love the most" [Inauthentic]

21. That Khadīja عليها الصلاة والسلام was of a certain age when she got married [nothing authentic concerning this]

And from among the (weak) narrations regarding her age, what seems to be more authentic is that she was 28.

22. That he ﷺ named the year Khadīja رضي الله ع��ها and Abū Tālib died as "The Year of Sorrow" [Munkar]

23. That Prophet ﷺ made Hijrah from Makkah to Madīna in the month of Muharram [Inauthentic]

24. That Shaytān joined with the disbelievers of Quraysh in Dār an-Nadwah and that he said: We'll appoint one from each tribe. [Inauthentic]

25. That Ali رضي الله عنه slept in Messenger ﷺ's bed on the night of Hijrah. [Munkar]

26. That the disbelievers of Quraysh encircled the house of Prophet ﷺ on the night of Hijrah, and that he ﷺ set off scattering dust to the eyes of the disbelievers reciting the ayāt {يس والقرآن الحكيم} till {فأغشيناهم فهم لا يبصرون} [Inauthentic]

27. That Abū Tālib asked the Prophet ﷺ, "What are you people trying to do to you?"

Prophet ﷺ replied, "They either wish to cast sihr upon me, or kill me, or expel me out (from the land)."

He was asked, "Who informed you of this?"

He, ﷺ replied, "My Lord."

He was told, "Verily, your Lord a tender Lord, so advise Him nicely."

He, ﷺ, said, "Am I to advise Him?! Verily, He is The One Who advises me."

And he mentioned that this ayah was revealed: {وإذ يمكر بك الذين كفروا ليثبتوك أو يقتلوك أو يخرجوك} [Munkar]

28. That Abū Tālib had several children, so Prophet ﷺ took 'Alī, and he remained with him. And al-Abbās took J'afar and he remained with him. [Daīf]

29. That Abu Bakr Siddiq set off to Hijrah before the Prophet ﷺ [Bātil]

30. Story of Abū Bakr being stung in the cave, by a snake or a scorpion [Inauthentic]

أحاديث لا تصح في السيرة (١)

١- النَبِي ﷺ نور لم يكن الصَحَابَة يستطيعون النظر الى وجهه . [كذب]

٢- النَبِي ﷺ ليس له ظل. [كذب]

٣- النَبِي ﷺ ليس له أثر على الرمل. [كذب]

٤- النَبِي ﷺ له اثر على الصخر اذا مشى عليه . [كذب]

٥- النَبِي ﷺ له اسم سوى الأسماء الآتية :

مُحَمَّدٌ ، وَأَحْمَدُ ، وَالْمُقَفِّي ، وَالْحَاشِرُ ، وَالْمَاحِي، وَالْعَاقِبُ، وَنَبِيُّ التَّوْبَةِ ، وَنَبِيُّ الرَّحْمَةِ، وَنَبِيّ الْمَلْحَمَة. وما سوى هذه الأسماء فلا يصح فيها شيء.

٦- النَبِي ﷺ اجمل من يوسف.[كذب]

٧- مولد النَبِي ﷺ يوم الثاني عشر من ربيع الاول .

٨- فرح أبي لهب بمولد النَبِي ﷺ ومكافأته بتخفيف العذاب عنه كل يوم اثنين . [كذب]

٩- ولادة النَبِي ﷺ مختونا. [لا يصح]

١٠ - ولادة النَبِي ﷺ مقطوع السرة. [لا يصح]

١١ - مناغاته ﷺ للقمر، وكلامه وهو في مهده. [كذب]

١٢ - حين ولدته أمه ﷺ اعتمد على يده رافعا رأسه إلى السماء. [كذب]

١٣ هواتف من الجان بشرت أمه ليلة مولده ﷺ . [لا يصح]

١٤ - قصة بحيرا الراهب . [منكرة]

١٥ - محاولة النَبِي ﷺ التردي من شواهق الجبال لما فتر الوحي عنه . [باطل]

١٦ - حديث ام معبد . [ضعيف]

١٧- لو جعلوا الشمس في يميني والقمر في يساري. [لا يصح]

١٨- احياء أبوي النَبِي ﷺ واسلامهما ثم إعادتهما . [كذب]

١٩- اسلام ابي طالب [كذب]

٢٠- قول النبي ﷺ اللهم اعز الاسلام باحب العمرين . [لا يصح]

٢١ - تعيين عمر خديجة عليها الصلاة والسلام حين زواجها [لا يصح فيه شيء].

وأصح الاسانيد ان عمرها كان ثمان وعشرين عاما.

٢٢ - تسمية النَبِي ﷺ للعام الذي توفيت فيه خديجة وعمه أبو طالب بعام الحزن. [منكر]

٢٣ -هجرة النَبِي ﷺ ﻣﻦ ﻣﻜﺔ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻓﻲ ﺷﻬﺮ ﺍﻟﻤﺤﺮﻡ. [لا تصح]

٢٤ - ﺗﻤﺜﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻜﻔﺎﺭ ﺍﻟﻘﺮﻳﺶ ﻓﻲ ﺩﺍﺭ ﺍﻟﻨﺪﻭﺓ ﻭﻗﻮﻟﻪ ﻟﻬﻢ ‏: ﻧﺄﺧﺬ ﻣﻦ ﻛﻞ ﻗﺒﻴﻠﺔ ﺭﺟﻞ‏. [ﻻ ﺗﺼﺢ].

٢٥ - نوم علي مكان النَبِي ﷺ ليلة الهجرة [منكرة]

٢٦ - محاصرة المشركين بيت النبي ﷺ يوم الهجرة وخرج ﷺ وذر في عيونهم التراب وهو يقرأ قوله تعالى {يس والقرآن الحكيم} .....إلى قوله تعالى {فأغشيناهم فهم لا يبصرون}. [لا يصح]

٢٧- حديث: أبي طالب أنه قال للنبي ﷺ : ما يأتمر بك قومك ؟ قال : يريدون أن يسحروني أو يقتلوني أو يخرجوني : فقال : من أخبرك بهذا ؟ قال : قال : ربي . قال : نعم الرب ربك , فاستوص به خيرا . قال : أنا أستوصي به ؟ ! بل هو يستوصي بي . قال : فنزلت {وإذ يمكر بك الذين كفروا ليثبتوك أو يقتلوك أو يخرجوك. [منكر]

٢٨ - كان أبو طالب ذا عيال كثيرة، فاخذه رسول الله ﷺ علياً فضمه إليه، وأخذ العباس جعفراً فضمه اليه. [ضعيف]

٢٩- ﺧﺮﻭﺝ ﺃﺑﻲ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ في الهجرة ﻗﺒﻞ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ [باطلة]

٣٠- قصة ابي بكر والحية أو العقرب التي لدغته في الغار . [لا تصح]

[tabutesakina]

Unveiling the Real Story: How Key Figures Played a Role in the Early Betrayal of Islam

The story of Islam’s birth is woven with extraordinary sacrifices, fierce opposition, and, ultimately, a complex legacy that many believe has been obscured by history. While the Prophet Muhammad (SAWW) and his close family, the Ahl al-Bayt, faced relentless hardship, the behavior of some early converts raises profound questions about loyalty and intentions. In particular, we see a sharp divide between the sacrifices of the Prophet’s family, including Lady Khadija (SA) and Imam Ali (AS), and the contrasting path taken by future leaders who would shape Islam’s political landscape.

Early Opposition to Islam and the Prophet’s Nearest Supporters

As the Prophet Muhammad (SAWW) began spreading his message, he encountered fierce resistance from the Quraysh, who controlled Makkah’s political and economic spheres. Only a few supporters stood by him unwaveringly, most notably his wife, Lady Khadija (SA), and his young cousin, Imam Ali (AS). These figures were not only the first to believe in his message but also the first to sacrifice everything they had to see it succeed. In contrast, key figures like Abu Bakr, Umar, and Uthman, while outwardly accepting Islam, seem to have faced far less opposition, enjoying protection from influential families even as true believers suffered persecution and death.

Lady Khadija: The True Mohsin of Islam

Lady Khadija’s immediate acceptance of Islam upon the Prophet’s revelation set the standard for devotion. Her role extended far beyond emotional support; she provided her entire fortune to shield the Prophet from his enemies and facilitate the spread of his message. Her wealth became a shield for the early Muslim community, funding campaigns, sheltering followers, and even buying the Prophet (SAWW) and his supporters much-needed peace amid hostile conditions.

During the intense Quraysh-imposed boycott on Banu Hashim, Khadija’s last resources were spent ensuring the community could survive in the barren valley of Shab e Abu Talib. She endured starvation, thirst, and deprivation, ultimately sacrificing her own life. This selflessness has earned her the title of “Mohsin of Islam” – the true benefactor whose generosity and faith provided Islam with the foundation it needed to endure.

In stark contrast, many of the prominent early converts, including the first three caliphs, seemed to experience a level of immunity from the Quraysh’s wrath. Figures such as Abu Bakr, Umar, and Uthman are notably absent from records of persecution and torture. Their alliances with Qurayshi families allowed them to convert without fear, raising questions about their motivations and long-term intentions.

The Persecution of True Believers Outside Banu Hashim

The divide between true believers and those protected by political affiliations is made starkly clear through the persecution of early Muslims like Ammar bin Yasir, whose parents were killed for their faith. His mother, Sumayyah, and father, Yasir, suffered brutal deaths, serving as powerful examples of the sacrifices endured by the Prophet’s early followers. The torture and killing of Banu Hashim supporters, along with the exiling of others to Abyssinia, stand in contrast to the privileged positions of certain early converts, whose families protected them from harm.

Prophet Muhammad (SAWW) received little support outside his family and close followers. The strength of Islam’s early community lay primarily within Banu Hashim, bolstered by a handful of individuals who accepted suffering in order to preserve the message. Lady Khadija’s support and Imam Ali’s courage in defending the Prophet under life-threatening conditions reflect an unwavering loyalty unmatched by those who were later poised to assume leadership of the Muslim community.

Political Calculations and Strategic Marriages: The Long-Term Ambitions of the First Caliphs

As Islam gained influence, these individuals, particularly Abu Bakr and Umar, positioned themselves strategically. Through marriage alliances with the Prophet, they sought both legitimacy and a lasting foothold in the growing Muslim community. The marriages of their daughters to the Prophet seem not to have been acts of devotion but rather calculated steps, part of a broader ambition to gain influence within the new Islamic order. These connections afforded them both prestige and an implicit claim to power—a plan that would reveal itself fully only after the Prophet’s passing.

The Prophet’s Passing and the Power Struggle that Followed

After the Prophet’s death, the struggle for leadership culminated in a sudden shift away from the Ahl al-Bayt, despite the Prophet’s repeated declarations of Imam Ali (AS) as his chosen successor. The Prophet’s family, already reeling from his loss, now faced betrayal from those who had once stood by them, or so it seemed. Abu Bakr’s swift assumption of leadership, followed by Umar and Uthman, effectively sidelined Imam Ali (AS) and the Prophet’s family from the authority that had been rightfully theirs.

This power struggle took a devastating toll on the Ahl al-Bayt, culminating in the death of Lady Fatima (SA) under suspicious circumstances. Her pleas for justice went unheard, her rights denied, and her final days marked by grief and pain inflicted by those who had once pledged loyalty to her father.

The Lasting Legacy of Lady Khadija’s Sacrifice

In comparison, Lady Khadija’s legacy shines as a beacon of true sacrifice and faith. Her contributions, both material and emotional, became the bedrock of early Islam. The lasting gratitude the Prophet felt for her was evident throughout his life; he would often remember her kindness, calling her the “best of women.” Lady Khadija’s sacrifices, alongside those of the Prophet’s family, continue to stand in contrast to the privileged lives of others who would later wield power in the Muslim community.

Her example reveals a clear divide in motives: while some were willing to give everything for Islam, others capitalized on its rise without enduring its hardships. Lady Khadija’s story serves as a powerful reminder that the truest believers are those who sacrifice without expectation, embodying the values of justice, mercy, and selflessness that the Prophet Muhammad (SAWW) cherished.

Conclusion: A Legacy of Betrayal and the Courage of the Ahl al-Bayt

The sacrifices of Lady Khadija, Imam Ali, and Lady Fatima underscore a dedication to Islam that transcends political gain—a dedication grounded in love, loyalty, and faith. These were the qualities that sustained Islam in its infancy, making their betrayal by certain early figures all the more painful. Despite the best efforts to erase these truths from history, the actions and words of the Ahl al-Bayt continue to testify to their rightful place and their sacrifices for Islam. As readers, we are left to question: if the true believers sacrificed everything, what was it that others were protecting?

[charlesoberonn]

Fremens before Muad'dib: Oh we are just poor people fighting tyranny of Harkonnens.

Fremens after Muad'dib: Hello would you like to hear about our lord and savior, Lisan al Gaib, and meaning ours it mean Fremens, not you, for you is just death and destruction of your world, have a nice day.

Somewhat reminiscent of the real history of Islam. The Quraysh clans going from ruling a single moderately big Arabian city to ruling the world's largest empire in under a century.

[al-islam]

السلام عليكم ورحمة الله وبركاته

We all know that when Allah commanded the Prophet Muhammad ﷺ to proclaim the message openly, he ascended Mount Safa in Mecca and called the people to gather, raising his voice. The Prophet ﷺ gathered Quraysh and said to them, "Ya sons of so-and-so! Ya sons of Abd Manaf! Ya sons of Abd al-Muttalib!" until they all assembled around him.

He said ﷺ to them, "If I were to tell you that an enemy on horseback is about to attack you from the valley, would you believe me?" They replied, "Yes, we have never experienced anything but truthfulness from you."

Their affirmative response shows the extent of the Prophet's influence on his people even before the revelation. He was highly respected and trusted. This makes the Prophet an influential figure among his people.

Then the Prophet said, "I am a warner to you before a severe punishment."

Abu Lahab, the Prophet’s own uncle, responded, saying, "Woe to you! Is this why you gathered us?" استغفر الله

We all know that influential people are often confronted or challenged only by other influential figures. Among those who stood against the Prophet ﷺ was Abu Lahab, who uttered those vile words. This leads us to reflect on an important principle: Not every influential person is truthful, and not every speaker is sincere.

So please take care of what you listen to and who you allow to influence your mind. May Allah bless you, for the deceivers have multiplied, and foolishness has spread, along with those who falsely claim to be rightly guided. Corrupt influencers are on the rise as well. Just because someone has millions of followers does not mean their words are truthful or should be taken to heart. If Abu Lahab were with us today, he would likely have many followers because of the influence he held over his people. So, beware.

[quran-translation]

Сураи Қурайш Ayah: 1 لِإِيلَٰفِ قُرَيۡشٍ Барои [сипосгузорӣ аз] ҳамбастагӣ ва унси Қурайш Ayah: 2 إِۦلَٰفِهِمۡ رِحۡلَةَ ٱلشِّتَآءِ وَٱلصَّيۡفِ [Ҳамон] Ҳамбастагӣ ва унси онон дар сафарҳои зимистонӣ [ба Яман] ва тобистонӣ [ба Шом] Ayah: 3 فَلۡيَعۡبُدُواْ رَبَّ هَٰذَا ٱلۡبَيۡتِ Бояд Парвардигори хонаи Каъбаро бипарастанд Ayah: 4 ٱلَّذِيٓ أَطۡعَمَهُم مِّن جُوعٖ وَءَامَنَهُم مِّنۡ خَوۡفِۭ Ҳамон [Парвардигоре], ки ононро аз гуруснагӣ [раҳонид, ба эшон] хӯрок дод ва аз ваҳшату тарс эмин намуд ----- Translation of Quran, Translation of al Quran, Translations of Quran, Quran translation in various language, Quran Translation in many language, Quran Translations in worlds language, Quran translation in multiple language, Al Quran Translation in all languages, Translation of Quran in various language, Translation of Quran in many language, Translation of Quran in worlds language, Translation of Quran in multiple language, Translation of Quran in all languages, Quran for kids, Quran recitation really beautiful, Emotional recitation, Recitation, Quran recitation, Holy Quran greatest signs, The most beautiful Quran recitation, Quran burned, Al Quran karim, Quran Majid, Soothing,calm,sleep music,motivation,healing frequency,best music,peaceful,heart,Digital Bangla Hadith Team DBHT,Abdul Aziz Al Turkey ---------- Al-Fatihah,سورة الفاتحة,Al-Baqrah,سورة البقرة,Aal-e-Imranسورة آل عمران,An-Nisaسورة النساء,Al-Maidah,سورة المائدة,Al-Anam,سورة الأنعام,Al-Aaraf,سورة الأعراف,Al-Anfal,سورة الأنفال,At-Taubah,سورة التوبة,Yunus,سورة يونس,Hud,سورة هود,Yusuf,سورة يوسف,Ar Ar-Ra’d,سورة الرعد,Ibrahim,سورة ابراهيم,Al-Hijr,سورة الحجر,An-Nahl,سورة النحل,Al-Isra,سورة الإسراء,Al-Kahf,سورة الكهف,Mariyam,سورة مريم,At-Tahaa,سورة طه,Al-Ambiya,سورة الأنبياء,Al-Hajj,سورة الحج,Al-Mu’minun,سورة المؤمنون,An-Noor,سورة النور,Al-Furqan,سورة الفرقان,Ash-Shu’ara,سورة الشعراء,An-Naml,سورة النمل,Al-Qasas,سورة القصص,Al-Ankabut,سورة العنكبوت,Ar-Rum,سورة الروم,Luqman,سورة لقمان,As-Sajda,سورة السجدة,Al-Ahzab,سورة الأحزاب,Saba,سورة سبإ,Fatir,سورة فاطر,Yasin,سورة يس,As-Saaffat,سورة الصافات,Saad,سورة ص,Az-Zumar,سورة الزمر,Al-Ghafir,سورة غافر,Fussilat,سورة فصلت,Ash-Shuraa,سورة الشورى,Az-Zukhruf,سورة الزخرف,Ad-Dukhan,سورة الدخان,Al-Jathiya,سورة الجاثية,Al-Ahqaf,سورة الأحقاف,Muhammad,سورة محمد,Al-Fatah,سورة الفتح,Al-Hujurat,سورة الحجرات,Qaf,سورة ق,Adh-Dhariyat,سورة الذاريات,At-Tur,سورة الطور,An-Najm,سورة النجم,Al-Qamar,سورة القمر,Ar-Rahman,سورة الرحمن,Al-Waqi’ah,سورة الواقعة,Al-Hadid,سورة الحديد,Al-Mujadila,سورة المجادلة,Al-Hashr,سورة الحشر,Al-Mumtahanah,سورة الممتحنة,As-Saf,سورة الصف,Al-Jumu’ah,سورة الجمعة,Al-Munafiqun,سورة المنافقون,At-Taghabun,سورة التغابن,At-Talaq,سورة الطلاق,At-Tahrimسورة التحريم,Al-Mulk,سورة الملك,Al-Qalam,سورة القلم,Al-Haqqah,سورة الحاقة,Al-Ma’arij,سورة المعارج,Nuh,سورة نوح,Al-Jinn,سورة الجن,Al-Muzzammil,سورة المزمل,Al-Muddaththir,سورة المدثر,Al-Qiyamah,سورة القيامة,Al-Insan,سورة الانسان,Al-Mursalat,سورة المرسلات,An-Naba,سورة النبإ,An-Nazi’at,سورة النازعات,Surah ‘Abasa,سورة عبس,At-Takwir,سورة التكوير,Al-Infitar,سورة الإنفطار,Al-Mutaffifin,سورة المطففين,Al-Inshiqaq,سورة الإنشقاق,Al-Buruj,سورة البروج,At-Tariq,سورة الطارق,Al-Ala,سورة الأعلى,Al-Ghashiyah,سورة الغاشية,Al-Fajr,سورة الفجر,Al-Balad,سورة البلد,Ash-Shams,سورة الشمس,Al-Layl,سورة الليل,Ad-Dhuha,سورة الضحى,Ash-Sharh,سورة الشرح,At-Tin,سورة التين,Al-Alaq,سورة العلق,Al-Qadr,سورة القدر,Al-Bayyina,سورة البينة,Az-Zalzalah,سورة الزلزلة,Al-Adiyat,سورة العاديات,Al-Qaria,سورة القارعة,At-Takathur,سورة التكاثر,Al-Asr,سورة العصر,Al-Humazah,سورة الهمزة,Al-Fil,سورة الفيل,Quraysh,سورة قريش,Al-Ma’un,سورة الماعون,Al-Kawthar,سورة الكوثر,Al-Kafirun,سورة الكافرون,An-Nasr,سورة النصر,Al-Masad,سورة المسد,Al-Ikhlas,سورة الإخلاص,Al-Falaq,سورة الفلق,An-Nas,سورة الناس Afar Quran,Albanian Quran,Amazigh-moroccan Quran,Amharic Quran,Asante Quran,Assamese Quran,Azarbaizani Quran,Bangla quran,Bashkir Quran,Bosnian Quran,Bulgarian Quran,Burmese Quran,chechen qur

[milatibrahiim]

وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

And of mankind is he who would sell himself, seeking the pleasure of Allāh.

{ سورة البقره ❁ ٢٠٧ }

Ibn 'Abbās, Anas, Said bin Musayyib, Abu 'Uthmān An- Nahdi, Ikrimah and several other scholars said that this Ayah was revealed about Suhayb bin Sinān Ar-Rūmi.

When Suhayb became a Muslim in Makkah and intended to migrate (to Al-Madina), the people (Quraysh) prevented him from migrating with his money. They said that if he forfeits his property, he is free to migrate. He abandoned his money and preferred to migrate, and Allāh revealed this Ayah about him.

'Umar bin Khattāb and several other Companions met Suhayb close to the outskirts of Al-Madinah at Al-Harrah (flat lands with black stones). They said to him, "The trade has indeed been successful." He answered them, "You too, may Allāh never allow your trade to fail. What is the matter?" Umar told him that Allāh has revealed this Ayah { ٢:٢٠٧ }about him. It was also reported that Allāh's Messenger صلى الله على وسلام said, "The trade has been successful, O Suhayb!"

{ 𝐓𝐚𝐟𝐬𝐢𝐫 𝐈𝐛𝐧 𝐊𝐚𝐭𝐡𝐢𝐫 | 𝟏/𝟓𝟖𝟎 | 𝐀𝐭-𝐓𝐚𝐛𝐚𝐫𝐢 | 𝟒:𝟐𝟒𝟖 }

[asma-al-husna]

Allah calls Himself Al-Wakeel— The Trustee, The Disposer of Affairs, The Guardian— on 14 occasions in the Quran. Al-Wakeel is the only One who takes charge of the affairs of those under His care, managing all matters as He pleases. He is the One to be relied on, for all power belongs to Him!

 The Disposer of Affairs, The One to be Relied Upon

Wakeel comes from the root waaw-kaaf-laam, which points to three main meanings. The first meaning is to appoint or entrust for the care or management of something. The second main meaning is to be a guardian of one’s interests, and the third is to rely upon.

This root appears 70 times in the Quran in four derived forms. Examples of these forms includetawakkaltu (“I put my trust”) and al-mutawakkileen (“the ones who put trust”).

Linguistically the wakeel of someone else is the person who efficiently represents him or does what he is incapable of doing on his behalf. Al-Wakeel is the ultimate Trustee, guardian and administrator of all things and we can trust in the fact that Al-Wakeel will provide the perfect resolution for every matter!

Al-Wakeel Himself says: . . . But it increased them in faith, and they said, “Sufficient for us is Allah , and [He is] the best Disposer of affairs [Quran, 3:173] . . . To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs [Quran, 4:171] and The Lord of the East and the West; there is no deity except Him, so take Him as Disposer of [your] affairs [Quran, 73:]

Al-Wakeel and Other Names

In the ayaat in which the name Al-Wakeel is mentioned, Allah gives a reference to His power and authority. The name Al-Wakeel is related in meaning to Al-Haseeb (The Reckoner, The Sufficer) and to Al-Qadeer (The All-Powerful); we entrust our affairs to Allah because only He has control over all things and only He is sufficient for us as provider and reckoner.

How Can You Live By This Name?

1.       Have trust and work hard.
Reliance on Allah (tawakkul) means you entrust your affairs to Him, take every worldly precaution, and submit to Al-Wakeel for the result. An example is the hijrah for which the prophet salallahu ‘alayhi wasallam and Abu Bakr radiyyallahu ‘anhu planned according to their means. However, they were overtaken by the Quraysh. This is when the prophet calmed Abu Bakr with a beautiful statement of tawakkul, saying What do you think is the destiny of two people who have Allah for their Companion?

2.       Pray istakharah.

One of the most beautiful examples of trusting in Al-Wakeel’s choice is the istakharah prayer. Ask Allah that if the matter is good for you to make it easy for you and if not, to take it away and then be content with the decree of Al-Wakeel.  Make it a habit to practice this sunnah in your daily life, for big and small matters, as the prophet salallahu ‘alayhi wa sallam taught the companions to makeistakharah in all things, just as he used to teach them surahs from the Quran!

3.       Don’t be anxious about the future.

Many people are depressed or worried about their or their children’s future. Don’t fear the power of the enemy, never go for unlawful earnings, and know that you can trust Al-Wakeel because He will manage your affairs in the way best for you! Be inspired by what Ibraheem ‘alayhi sallam said when he was thrown in the fire: Allah suffices me, for He is the best disposer of affairs (hasbunallaahu wa ni’mal wakeel)!* Take the example of those who entrusted their souls to Al-Wakeel, like Haajar, when she was left in the desert with Ismaeel ‘alayhi sallam who said with true belief: Did your Lord order you to do so, then He shall not forsake us.

4.       Be someone others can trust and rely on. Be someone others can turn to when they need help, and when you have to act on someone’s behalf fear Al-Wakeel and fulfill your duty as good as you can. The Prophet salallahu ‘alayhi wa sallamsaid: Allah will aid a servant (of His) so long as the servant aids his brother. [Muslim]

5. Train yourself to trust Al-Wakeel.
The first time Musa ‘alayhi sallam saw the stick becoming a snake, he ran away in fear. The second time he did not run but felt fright within himself upon being confronted by the magicians, and the third time, the most difficult of these situations, when the army of the Pharaoh was behind them and the sea in front of them, he had no fear; he said what can be translated as, Not at all. Surely my Lord is with me; He will soon guide me. [Quran, 26: 62]  [paraphrased from the series In Thy Name we live by Dr. A. Khaled]

6.      Do dhikr with this name.
Every morning and evening say: حَسْبِ اللهُ لا إله إلا هو، عليه توكلت و هو ربَ العرش العظيم
Allah is sufficient for me. There is no God but He.  I have placed my trust in Him, He is Lord of the Majestic Throne. Whoever says this seven times in the morning after fajr, and seven times after Asr, Allah will take care of whatever worries him of the matter of this world and the hereafter. [Abu Dawood, Muslim]

The Prophet said: Whoever says(when he leaves his house) – Bismillaah, tawakkaltu ‘alaa Allaah, wa laa hawla wa laa quwwata illaa billaah – In the name of Allah, I put my trust in Allah and there is no power and no strength except with Allah- , it will be said to him: You are taken care of and you are protected and guided, and the devils will move away from him, and one devil says: What can you do with a man who has been guided, taken care of and protected?[Abu Dawood, At-Tirmidhi]

Wallahu ta’alaa ‘alem.

O Allah, Al-Wakeel, we know that You take care of all matters.  Make us of the mutawakkileen, those who gracefully rely on You and guide us to work in this world to the best of our ability. Make us of those others can trust in, protect us against our enemies and ourselves, guard over us and make us entrust our souls to you in times of ease and hardship, ameen!

[wisdomrays]

REFLECTIONS ON THE QUR'AN: Sūratu’l-Jinn (The Jinn)

They (the jinn) said: “We have indeed heard a wonderful Qur’ān, guiding to what is right in belief and action and so we have believed in it; and we (affirm that we) will not associate any as partner with our Lord.” (Al-Jinn 72:1–2)

The original of the word translated as wonderful is “‘ajabān,” which means “extraordinary and strange.” This strangeness and extraordinariness does not mean legendary or mythical. It refers to the wonders and marvels of the Qur’ān or the Qur’ān’s exquisite way of expressing things and events. Indeed, the Qur’ān presents to us so matchlessly extraordinary and strangely exquisite things that we can be aware of them through the enlivening breaths and illuminating rays of the Qur’ān. Without the Qur’ān, we would not have been able to detect and understand them. Thus, when some from among the jinn who had certain knowledge of and insight into the truths beyond material existence heard of the Qur’ān, they voiced their admiration and appreciation, saying, “We have indeed heard a wonderful, extraordinarily exquisite Qur’ān.” Without being content with hearing it, they let themselves be carried away by the Qur’ān and believed in it, exclaiming, “We have believed in it.” Since they had certain knowledge of the reality behind material existence and thus were able to remove the veils from things and events and understand to some extent their inner meanings properly, a few verses were sufficient for them to believe.

How many times and in what circumstances did Prophet Muhammad, upon him be peace and blessings, meet with the jinn? I will not touch on this peculiar aspect of the mission of the master of masters whose physical and metaphysical lives are inextricably intertwined. In fact, such an issue, which is beyond our scope of understanding, is not within our responsibilities.

What is important for us concerning this verse and the jinn is that the universal Message of the pride of humankind and jinn, upon him be peace and blessings, includes the jinn as well, and this had to be and was declared in the verse, “Say O Messenger: ‘It has been revealed to me that a company of the jinn gave ear (to my recitation of the Qur’ān), then (when they returned to their people) they said: ‘We have indeed heard a wonderful Qur’ān, guiding to what is right in belief and action, and so we have believed in it’” (Al-Jinn 72:1–2). Another lesson we should take here is the fact that while many from among the Quraysh obstinately rejected belief in the face of many miracles or miraculous things they had seen, those jinn were very fortunate to believe as soon as they heard just a few verses of the Divine Revelation, and they immediately returned to their people in order to call them to Islam.

O God! Show us the truth as being true and enable us to follow it, and show us falsehood as being false and enable us to refrain from it.

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I wrote this last year in August. I post it again because of the situation in Jerusalem over al-Aqsa. I'll always tell the truth and the truth about Masjid al-Aqsā is what I've written here.

From Mīhrāb Dāwūd to Masjid al-Aqsā: How did an Umayyad myth transform Jerusalem's Temple Mount, a Jewish holy site, into a Muslim holy site.

I. The conquest of Jerusalem

Jerusalem was conquered by Muslim forces in May 638, an accomplishment ascribed by Muslim sources to the Caliph Umar. In return for assistance in the taking of the city, the Jews received the right to reside in Jerusalem and to pray on the Temple Mount without interference. They also received permission to build a synagogue on the Temple Mount.

II. Temple Mount as the Mīhrāb Dāwud

When the Caliph 'Umar visited Jerusalem, the Patriarch of the city Sophronius accompanied him on the Temple Mount, while he searched for the Mīhrāb Dāwud (David's prayer-niche) to perform a prayer. Later Muslim commentators identified this site with the Tower of David.

What is evident here is the Jewish connection found in the early Muslim tradition which considers the Temple Mount as Mihrab Dawud (David's prayer-niche).

An early Islamic apocalyptic text, probably composed in the 8th century but attributed to the converted rabbi Ka'ab al-Ahbar (d.652), reads "Ayrusalaim which means Jerusalem and the Rock which means the Temple. I shall send you my servant Abd al-Malik who will build you and adorn you. I shall surely restore you to Bayt Al Maqdis, its first kingdom and I shall crown it with gold, silver and gems. And I shall surely send you my creatures. And I shall surely invest my throne of glory upon the rock, since I am the sovereign God, and David is the king of the Children of Israel."

The scholars of Islamic studies Crone and Cook believe that originally the Muslims truly intended to rebuild the Jewish Temple. They attempt to prove this thesis by referring to the Jewish apocalypses. For example in The Secrets of Rabbi Simon Ben Yohai, which is also the basis for al-Ahbār's text, we read "The second king [Umar] who restores the breaches of the Temple," it refers to the Muslims conquerors as "the salvation of Israel."

This Jewish link was temporary and short, however, and the separation of the site from Judaism was swift, as the Arabization and political rivalry changed the cultural and religious landscape as well as the demographics of the land of Israel.

III. Hashemite–Umayyad rivalry: the beginning of the Fitna

The Banū Umayya clan, headed by Abū Sufyān, were a largely merchant family of the Quraysh tribe centred at Mecca. They were the traditional enemies of the Banu Hāshem, another clan of Quraysh which Prophet Muhammed (570 - 632 CE) belonged to. Therefore they initially resisted Islam, not converting until 627 when they had no other choice since Muhammed triumphed over all of his enemies in Arabia and founded an Islamic kingdom. Although they subsequently became prominent administrators under Muhammad and his immediate successors, they always looked for an opportunity to retaliate against Banu Hāshem. In the first Muslim civil war known as Fitna (656–661) - the struggle for the caliphate following the murder of ʿUthmān ibn ʿAffān, the third caliph (reigned 644–656) — Abū Sufyān’s son Muʿāwiyah, then governor of Levant, emerged victorious over the newly appointed caliph ʿAlī, a Hāshemite and Muhammad’s son-in-law and the fourth caliph. Muʿāwiyah then established himself as the first Umayyad caliph and made Damascus his capital.

IV. Jerusalem under Umayyads: the new rival city of Mecca, Temple Mount as the Masjid al-Aqsā

In 682 CE, fifty years after Prophet Muhammad’s death, ‘Abd Allah ibn al-Zubayr (a member of the Banu Hāshem clan) rebelled against the Umayyad dynasty and conquered Mecca. Now with a rebel dynasty based in Mecca, both sides (Hashemites and Ummayads) engaged in a struggle for control of the Muslim world. The Umayyads opted to fight the rebels by damaging Mecca's economy, which was based almost entirely on revenues from Muslim pilgrims. Their secret weapon was to create a competing pilgrimage site by building a magnificent edifice, the Dome of the Rock, on the site of the destroyed Jewish temple and hoping that this mosque would turn Jerusalem into a religious and political center which would weaken Mecca's economy by siphoning off pilgrims from Mecca. Thus, a political strategy designed to fight mutineers in far-off Mecca transformed Jerusalem's Temple Mount into a Muslim holy site with far-reaching implications to this day.

Both the Hashemties and Umayyads resorted to fabricating prophetic traditions known as Hadith (sayings attributed to Prophet Muhammed) in their favor in order to give political and religious legitimacy to their claims and their rule.

Abd al-Malik, the Umayyad Caliph, in order to legitimize the construction of the Dome of the Rock on Temple Mount in Jerusalem, connected the city and the site with the the Qur'anic verse 17:1 (below) which describes the night journey of Muhammad's Isra and Miʽraj:

“Glory to Him who caused His servant to travel by night from the Sacred Mosque to the Farthest Mosque, whose precincts We have blessed, in order to show him some of Our Signs, He is indeed the All-Hearing, the All-Seeing.”

The designation of Temple Mount as the "Farthest Mosque" mentioned in that verse was made possible by making up Hadith which links the site with the night journey to heaven (Isra and Miʽraj). The Qur'anic reference to the masjid al-aqsā, however, applies specifically to al-Ji'ranah, near Mekkah (in Saudi Arabia), where there were two sanctuaries, Masjid al-Adnai and Masjid al-Aqsā, and where Muhammad sojourned in dha al-qa'dah of the eighth year after the Hijrah.

Abd al-Malik commissioned the construction of the Dome of the Rock in the late 7th century. Al-Aqsa Mosque, the second mosque on the Temple Mount, was built in 715. The wooden structure that was built over the Foundation Stone was first intended for a synagogue, but before it was completed, the site was expropriated by the city's Arab rulers. The Jews received another site on the mount for a synagogue in compensation for the expropriated building.

In this way, the Umayyads cleverly associated Muhammad's life with Jerusalem even though the prophet died years before the city's capture by the Muslims. This construction further cemented the site's holiness to Islam, as explains the Muslim historian al Ya'qubi (d. 874) who accuses Abd al-Malik of attempting to divert the pilgrimage from Mecca to Jerusalem, thus characterizing the Umayyad Dome of the Rock as a rival to the Kaaba.

There was an active synagogue on the Temple Mount during most of the early Muslim period. Solomon ben Jeroham, a Karaite exegete who lived in Jerusalem between 940 and 960, affirmed that Jews were permitted to pray on the Temple Mount, noting that "the courtyards of the Temple were turned over to them and they prayed there [on the Temple Mount] for many years."

After the conquest of Jerusalem by the army of the Fatimid dynasty (969), a Temple Mount synagogue was rebuilt and used until the Jews were banished by Caliph al-Hakim in 1015. When a subsequent ruler canceled Hakim's eviction order, the Jews again returned to this synagogue on the Temple Mount and worshipped there until the conquest of Jerusalem by the Crusaders. Hebrew writings found on the internal walls of the Golden Gate are believed to have been written by Jewish pilgrims at least one thousand years ago, thus testifying once again to the continued Jewish attachment to and presence on the Temple Mount in this era. An eleventh-century document found in the geniza or storeroom of a Cairo synagogue also describes the circuit followed by the pilgrims and the prayers they recited at each of the gates.

Sources:

Amikam Elad. Medieval Jerusalem and Islamic Worship: Holy Places, Ceremonies, Pilgrimage. Islamic History and Civilization. Studies and Texts 8. Leiden: E. J. Brill, 1995.

https://books.google.iq/books?id=CDz_yctbQVgC...

F.M. Loewenberg. Did Jews Abandon the Temple Mount?. Middle East Quarterly Summer 2013, pp. 37-48.

Moshe Gil. A History of Palestine, 634-1099. Cambridge: Cambridge University Press, 1997.

Nuha N. Khoury, The Dome of the Rock, the Kaʿba, and Ghumdan: Arab Myths and Umayyad Monuments, in Muqarnas, Vol. 10, Essays in Honor of Oleg Grabar, Brill (1993), pp. 57-65, p.58.

Boris Havel. "Jerusalem in Early Islamic Tradition". Miscellanea Hadriatica et Mediterranea, University of Zadar v.5, 2018: 113–179.

Himdad Mustafa