Israel The Legitimate State Legitimacy of the Jewish State is proven by Holy Quran, Holy Bible, and all the historical and archaeological facts

Israel The Legitimate State

Legitimacy of the Jewish State is proven by Holy Quran, Holy Bible, and all the historical and archaeological facts

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

None of you were born in this land…

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Historical background of land of Canaan

Before discussing the land of Israel as a Jewish heritage, we certainly need to be meticulously acquainted with the detailed history of the land of Canaan and the people living there throughout different intervals of time. For example, we shall review the times before the arrival of Abraham in the land of Canaan and during and after the Exodus from Egypt of Prophet Moses with the descendants of Isaac and Israel (Jacob). We will examine whether Palestinians have ties with ancient Canaanites or were Canaanites. Canaanites were the lawful inhabitants of the land of Canaan before Abraham arrived there. How was Canaan divided into the Kingdoms of Israel and Judah and later renamed the Land of Palestine? To know all of these facts, we must explore its detailed history.

Geography and History of Canaan

Fig 1.1: Historical map of Canaan.

First, let us briefly describe the land of Canaan. Canaan (Hebrew: כְּנָעַן Kənáan; Arabic: كنعان Kanān) is the prehistoric name for an area surrounding contemporary Israel, Lebanon, the current “Palestinian Territories,” neighboring coastal lands, and parts of Jordan, Syria, and northeastern Egypt. In the Hebrew Bible, the “Land of Canaan” extends from Lebanon southward across Gaza to the “Brook of Egypt” and eastward to the Jordan River Valley, thus including modern-day Israel and the current “Palestinian Territories.” In a primeval era, the southern area included various ethnic groups. The Amarna Letters found in Ancient Egypt mention Canaan in connection with Gaza and other cities along the Phoenician coast and into Upper Galilee. Many earlier Egyptian sources also make mention of numerous military campaigns conducted in Ka-na-na, just inside Asia.

Canaan predates the ancient Israelite territories as mentioned in the Bible and describes a land with different but overlapping bounds. The classical Jewish view, as explained by Schweid, is that “Canaan” is the geographical name, but this is not a view universally subscribed to. Its renaming as “Israel” after its occupation by the Israelites derives only from the Bible and marks the origin of the concept of a Holy Land. The southern highlands region of Judaea existed by that name from the 6th century BC until the Romans renamed it “Palestina” following the Bar Kokhba revolt against Rome in the 2nd century AD. In the Bible and elsewhere, Zion originally meant the region of and around Jerusalem. However, because the Hebrew prophets used it as a synecdoche to designate the whole of the Israelite land, modern Zionism also uses it in that connotative sense, as for example in the concept of Zionism.

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Origin and Derivation of the Word “Canaan”

There are a number of possible derivations of the word Canaan. The most significant are given below:

• The Legitimate State Thank you The English name, Canaan, is said to have come, ultimately, from the Hebrew, then Latin, Canaan. The Hebrew, Canaan, has obscure origins. One suggestion connects it with the non-Semitic Hurrian term, Kinahhu, found at Nuzi (c. 1450 BC). It refers to the color purple, which is said to be the meaning of the name, Phoenician, which also is often used as a synonym for Canaan.
• A very simple etymology reveals that “Can” means low and “Aram” means high. Thus, a literal meaning for Canaan is “lowland.” This word was applied first to Sidon, the lowland of classical Phoenicia, and by extension to the whole region.
• A third possibility is that the name, Canaan, derives from the Semitic root *k-n-‘, which means “to be subdued” or “to be humbled,” and is possibly connected with the above meaning of “low.”
• The most authentic and most widely accepted etymology of the word, Canaan, is the Biblical derivation accepted mutually by Jews, Christians and Muslims. The Bible attributes the name, Canaan, to the son of Ham and grandson of Noah. His offspring correspond with the names of various ethnic groups in the land named Canaan, as listed in the “Table of Nations” (Gen. 10), where Sidon is named as Canaan’s firstborn son. These descendants were to be subdued by the descendants of Shem.

Therefore, only those facts will be considered that are held mutually by both Jews and Muslims. In this scenario, the biblical definition, which Muslims also believe, is the most authentic of all. Later in this chapter, I will show some passages from Islamic resources that also use the word “Canaan” for the Land of Israel, although the Quran does not contain the word Canaan.

Before discussing the arrival of Abraham, forefather to the Jews, in the land of Canaan, it is very important to first scrutinize the identity of those people who already resided there. Were they lawfully living there according to God’s decision? It is absolutely essential to determine the lawful or unlawful residence of those people living in Canaan when Abraham arrived and, later, his progeny as the Israelites. For this reason, it is necessary to explore God’s decision regarding those people living in Canaan when Abraham’s descendants, following their Exodus from Egypt with Moses (Musa in Islam), returned as the nation of Israel. The Jewish Bible is very clear about those people; however, Muslims believe above all in Islamic resources. Therefore, I intend to establish my proofs from Islamic resources. Even if modern-day “Palestinians” attempt to tie themselves to those original people who dwelt in the land upon the arrival of Abraham and the nation of Israel, these modern-day “Palestinians” absolutely in the land unlawfully according to Islamic resources.

Before getting involved in the details of Abraham’s arrival and discussing the lawful residence of the Canaanites dwelling in the land at the time of Abraham, Moses, and the Israelites, I will reveal some crucial facts to readers about certain stories in the Quran and the term, “Israeliyat,” in Islam.

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Qur’anic stories and Israiliyat

Hadiths and Source Documents

Hadiths are a collection of Islamic traditions, which include collected traditions, teachings, and stories of the prophet Muhammad. These accepted sources of Islamic doctrine and law are second only to the Qur’an. The word, Hadith, comes from the early 18th century Arabic, ḥadīṯ, meaning tradition.

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The term “Israiliyat” retains a specific meaning in Islam. In the Science (study) of Hadith within Islamic theology, Isra’iliyat اسرائیلیات (of Isra’il) is the body of Hadith originating from Judeo-Christian traditions rather than other well-accepted sources that quote the Islamic prophet Muhammad. The Isra’iliyat are biblical and non-biblical explanatory stories and traditions that give extra information about or interpretations of events or individuals that are recorded in Hebrew Scriptures.

Such Hadiths are classified into three categories:

1. Al-Isrâ’îliyât that are in agreement with Islamic Sharî’ah
2. Al-Isrâ’îliyât that contradict Islamic Sharî’ah
3. Al-Isrâ’îliyât that are neutral and not rejected nor affirmed to be truth

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Qur’anic stories and Israiliyat, cont’d

Hadiths and Source Documents, cont’d

The question arises: Why is there a need for the Israiliyat? The simple answer is that they became essential to Islam. The Holy Qur’an discusses most of the Israelite prophets’ stories but does so incompletely and out of context. Readers have difficulty understanding those stories in the Qur’an, because they are neither in sequence nor in their proper context. The narrative of each prophet is not recounted within one consecutive passage of the Qur’an but rather found fragmented among a number of different Suras (chapters). To understand those stories referenced within the Qur’an, a person obviously needs to know its full context.

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Israiliyat do that. They give the full context of those Israelite prophets’ stories referenced in the Qur’an. For example, every Muslim knows that the name of Prophet Yousuf’s (Biblical: Joseph’s) wife was Zuleikha. However, in the Qur’an, her name is absent. So, what is the source of her name? Unfortunately, few Muslims would know that the source of Zuleikha’s name is the traditions recorded in the Jewish Talmud. However, Muslims have long accepted her name.

Likewise, readers cannot understand the story of Job from reading only the Qur’an. They must go to the Jewish scriptures to fathom the story of Job within its full, detailed context. These are but two examples. To understand every Israelite prophet’s story or part of their story that is introduced in the Qur’an, readers must refer to Jewish biblical and non-biblical resources. This is the reason Israiliyat were introduced into Islamic traditions. Jews who converted to Islam introduced most of these narrations to Islam to enable Muslims’ better and more accurate understanding of the stories of Israel’s prophets.

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Qur’anic stories and Israiliyat, cont’d

Hadiths and Source Documents, cont’d

Besides Joseph and Job, another example is given where Jewish sources help complete the story referenced in the Qur’an. Keep in mind that every Israelite story found in the Qur’an has its roots in Jewish sources that are either biblical or non-biblical. The story of Cain and Abel is in the Qur’an. However, the Qur’an does not mention the names of these “two sons of Adam,” although commentators call them Qabil and Habil. So, where did the commentators get these names? In Sura V., Al Maidah, 30-35, we find the following account:

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Recite unto them truly the narrative of Adam’s two sons, when they both offered sacrifice: then it was accepted from one of them, and from the other it was not accepted. [The latter] said, ‘Verily I shall assuredly slay thee.’ [The other] said, ‘Truly God accepteth from the pious. Verily if thou stretch forth thine hand upon me to slay me, I shall not stretch forth mine hand upon thee to slay thee: indeed I fear God, the Lord of the worlds. I indeed choose rather that thou~ shouldst bear my sin and thine own sin, then shalt thou be of the companions of the Fire, and that is the recompense of the unjust.’ Then his soul permitted to him [Cain] the murder of his brother: accordingly he slew him: thus he became one of the lost. Then God sent a raven, which scratcheth in the ground, that it might show him how to hide his brother’s corpse. He said, ‘Ah! woe unto me! cannot I be as this raven and hide my brother’s corpse?’ Then did he become one of the penitent. On that account have We written for the Children of Israel that whoso slayeth a soul, except for a life or for evildoing in the land, then truly shall it be as though he had slain all men; and whoso saveth it alive, then truly it shall be as though he had saved all men alive.

We can see the names of the two sons of Adam are not mentioned in the Qur’an. However, every Muslim knows that they were Qabil and Habil, which are Cain and Abel in Jewish resources. A conversation, or rather argument, between Cain and Abel is mentioned in Jewish legend both in the Targum of Jonathan and in the Targum of Jerusalem that existed long before the advent of Islam. It should be evident, now, that one must go to Jewish sources to understand facts that are missing in the Qur’an.

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Qur’anic stories and Israiliyat, cont’d

Hadiths and Source Documents, cont’d

Mufti Muhammad Shafi says of Isra’iliyat:

Judaica or Isra’iliyyat are narratives, which have reached us through Jews and Christians. It may be noted that the early commentators used to write down all sorts of narrations, which reached them from an identified source. Many of these narrations were straight from Judaica.

A Sunni site, islamic-awareness.org, states:

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We find that Wahb Ibn Munabbih and Ka`b al-Ahbar are considered as trustworthy narrators of Hadith because they transmitted the Islamic traditions faithfully along with isra’iliyyat traditions. Just because they had also transmitted isra’iliyyat traditions along with the Islamic ones does not make them ‘untrustworthy’ or ‘fabricators’ of Hadith because they did not attribute these isra’iliyyat traditions to the Prophet (P).

Here the point to be noted is in bold words: “they did not attribute these isra’iliyyat traditions to the Prophet (P).” It means that Prophet Muhammad was not supposed to have quoted these israiliyyat traditions. The question arises: If Prophet Muhammad did not quote these traditions, where did Wahb Ibn Munabbih and Kab al-Ahbar find it? What resources did they use to get this information and introduce these Israiliyyat into the traditions of Islam, which, according to Muslim resources, are used to understand the incomplete stories in the Qur’an? Of course, it was from Old Testament and Jewish traditions. That means, if any verse in the Bible or Jewish traditions is not in contradiction to the Qur’an, regardless whether it is considered in Islamic traditions as an Israiliyyat or not, we cannot properly reject it. I assume that I have made my point clear. Based on the set of rules described above regarding authenticity of Israiliyyat, any traditions that directly contradict the Shariah and Qur’an, then, Muslims reject.

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Qur’anic stories and Israiliyat, cont’d

Hadiths and Source Documents, cont’d

The historical explanation of Israel iyyat is necessary, because the rest of the discussion explicitly depends on an understanding of Israel iyyat—especially when discussing matters relating to Israel. In this regard, we will consider whether the Bible has been changed according to Islamic traditions and resources or not. Can we believe Bible or not? We will discuss later whether the Hebrew Bible has been altered or not and what the Qur’anic perspective is regarding this issue. After that, we will be able to safely conclude:

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• Those Israiliyyat that are non-biblical and in direct contradiction to the Qur’an, we should reject
• Those Israiliyyat that are non-biblical and neither confirmed nor rejected by Shariah should not be taken seriously
• However, those Israiliyyat that have been taken directly from the Bible or Biblical verses, even if they are not considered Israiliyyat, we can trust because the Holy Qur’an, itself, confirms the authenticity of the Bible

Here, one more question may arise: How shall we deal with any Israiliyyat that has been taken directly from the Bible, but it is in direct contradiction to the Qur’an? Nonetheless, Muslims believe in the sacredness of the Qur’an. They will reject any such Biblical verse even though the Qur’an authenticates the Bible.  I do not wish to dishearten anyone or injure their feelings; however, I will not engage in the argument of whether Muslims must believe it. I will simply use those traditions to prove the facts that are:

• Listed in the Qur’an
• Taken from the Bible and also found in Islamic resources
• Not contradictory to Islamic Shariah and the Qur’an

None of my points will contradict either the Qur’an or Shariah. Even if my point is taken from the Bible, I will try my best to provide the available Islamic resources.

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Arrival of Abraham in Canaan

Judaism, Christianity, and Islam are sometimes referred to as the “Abrahamic religions” because of the progenitor role that Abraham plays in their holy books.In both the Jewish tradition and the Qur’an, Abraham is referred to as “our Father”. Jews, Christians, and Muslims consider him father of the people of Israel. For Jews and Christians, this is through his son Isaac, by his wife Sarah; for Muslims, he is a prophet of Islam and the ancestor of prophet Muhammad through his other son Ishmael, born to him by Hagar.

The Legitimate State Thank you Terah, Azar in Islam, the tenth in descent from Noah, fathered Abram who would later be called Abraham, Nahor and Haran, and Haran fathered Lot. Abraham is believed to have been born in Ur of the Chaldees (Ur Kaśdim). Abraham married Sarai who would be latter called as Sarah. She was barren. Haran died in Ur. Terah, with his surviving sons and their families, then departed for Canaan, but settled in Haran, where Terah died at the age of 205.

Fig 1.2: Journey of Abraham on God’s command

Now we will examine whether Abraham, the father of Israel, came to the land of Canaan of his own choice or whether God ordered him to do so. If it was God’s decision to bring Abraham into the land of Canaan, was it so that Abraham’s descendent would settle there? When we read the Holy Qur’an, we see:

We delivered both him [Abraham] and Lot to the land that We had blessed for all beings. And in addition to that, We gave him Isaac and Jacob and made both of them righteous. We made them leaders, guiding [them] by Our command, and revealed to them how to do good actions, perform prayer, and give alms. And they worshipped Us. We gave right judgment and knowledge to Lot, and rescued him from the city that committed disgusting acts. They were evil people who were deviators. We admitted him into Our mercy. He was one of the righteous. (Qur’an, 21:71-75)

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Arrival of Abraham in Canaan, cont’d

Harun Yahya, the renowned Islamic scholar gives observation on this immigration event in his book on Prophet Abraham and Prophet Lot as:

Israel The Legitimate State Thank you Hijra is a religious observation that only devout believers can perform. People who live far removed from religion can never agree to suddenly leave behind everything they own and immigrate to an unknown destination. Their homes, goods, and property are most important to them. Yet wherever believers may go, since they know that God will meet all of their needs, they have no hesitation about leaving everything behind and emigrating for God’s good pleasure. Prophet Abraham (pbuh) and Prophet Lot (pbuh) demonstrated their submission to God in the finest possible manner. They renounced their material possessions and homelands to gain His good pleasure. In return, our Lord settled them in a good land and endowed them with the infinite blessings of Paradise in the Hereafter.

So here, we can see that prophet Abraham was commanded by God to enter the land, which God had blessed for all beings. The Qur’an does not specifically mention the name of the place, but again we will go through Islamic resources to discover whether it was Canaan. The Islamic website, TalkIslam.com, states:

THE PROPHET ABRAHAM: His unknown destination was Canaan, which is modern-day Palestine. So they came to the land of Canaan. And there he built an altar to the LORD, who had appeared————

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Arrival of Abraham in Canaan, cont’d

We can discern another fact from reading the above Qur’anic verse. Whenever God discusses the Holy land, He associates with it the names of Isaac andJacob. This fact is highly significant. The Qur’an does not mention the immigration in detail, so we are dependent upon the Hebrew Bible (Old Testament) to discover those details.

Israel The Legitimate State Thank you As I mentioned earlier and will discuss in detail in Chapter 7, the Holy Qur’an legitimizes the contents of the Hebrew Bible, and Muslims can believe it where it does not contradict the Qur’an or Shariah. In addition, Muslim scholars believe Biblical contents explain the stories in the Qur’an. How else could they know the wife of Joseph was Zuleikha? However, the Bible does not mention Zulekiha. She is found in the Talmud, which are the Jewish traditions. Nevertheless, Muslims believe it. Moreover, how would Muslims know that the place where Abraham migrated to was Canaan? Obviously, they believe the Hebrew Bible and the Jewish Talmud in these instances, because the Qur’an does not provide that information.

Now we need to know who the people of Canaan were at that time, and whether they were lawfully residing in Canaan. At the time of his arrival in Canaan, Abraham was yet to discover its land was to become his appointed estate that he would pass on as an inheritance to his heirs. Nonetheless, he rejoiced when he reached it.

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Arrival of Abraham in Canaan, cont’d

In Mesopotamia as in Aram-naharaim, Abraham had observed its inhabitants eating, drinking, and acting wantonly and thought: “O that my portion may not bein this land.” However, when he came to Canaan, he observed the people industriously devoting themselves to the cultivation of the land and thought: “O that my portion may be in this land!” In response, God spoke to Abraham and said: “Unto thy seed will I give this land.” Happy in these joyous tidings, Abraham erected an altar to the Lord to give thanks unto Him for that promise.

Israel The Legitimate State Thank you Then, Abraham journeyed on, southward, in the direction of the spot whereon the Temple would one-day stand. In Hebron, he erected another altar, thus claiming or taking possession of the land in a sense. Likewise, he raised another altar in Ai, because he foresaw a misfortune that would befall his offspring there, at the conquest of the land under Joshua. The altar, he hoped, would avert the evil results that might follow.

Each altar that Abraham raised became a center for his activities as a missionary. As soon as he came to a place in which he desired to sojourn, he would first setup a tent for Sarah, and then one for himself, after which, he would proceed to make proselytes of the inhabitants and bring them under the wings of the Shekinah. In this way, he accomplished his purpose of encouraging all men to proclaim the Name of God.

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Arrival of Abraham in Canaan, cont’d

Who Were The Canaanites When Abraham Arrived?

At this point in our study, Abraham is but a stranger in his promised land. Following earth’s partitioning amongst the sons of Noah, each headed toward his allotted portion. However, trouble immediately arose. Canaan, son of Ham, saw that the land extending from Lebanon to the River of Egypt was fair to look upon and refused to go to his own allotment, which was westward by the sea. He settled in the land that became Lebanon, eastward from the border of the Jordan and westward to the border of the sea. His father, Ham, and his brothers, Cush and Mizraim, spoke to him, saying:

Thou livest in a land that is not thine, for it was not assigned unto us when the lots were drawn. Do not thus! But if thou persistest, ye, thou and thy children, will fall, accursed, in the land, in a rebellion. Thy settling here was rebellion, and through rebellion thy children will be felled down, and thy seed will be destroyed unto all eternity. Sojourn not in the land of Shem, for unto Shem and unto the children of Shem was it apportioned by lot. Accursed art thou, and accursed wilt thou be before all the children of Noah on account of the curse, for we took an oath before the holy Judge and before our father Noah.

Nevertheless, Canaan heeded neither his father nor his brothers. He dwelt in the land of Lebanon from Hamath even unto the entrance of Egypt, he and his sons. Thus, we can see that Canaanites had taken unlawful possession of the land. And, yet, Abraham respected their rights; he provided muzzles for his camels, to prevent them from pasturing on the properties of others. It was part of God’s wondrous plan to bring and settle Abraham, the father of Isaac and his son, Jacob / Israel, and his descendants, the Israelites, in the Holy land, as the Qur’an itself asserts.

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Isaac was the blessed one

As I mentioned earlier, I will follow the Qur’an and Islamic traditions in all matters. Since Muslims accept the Qur’an and Islamic resources, I will discuss theimportance of Isaac from Islamic resources. Many Muslims, under Arab influence, try hard to make Ishmael superior; however, I will demonstrate by the Qur’an that Isaac was not inferior to Ishmael. The problem of Jew-phobia did not exist in the days when the Qur’an was being revealed, especially in the outset of Madinian Islam when the Qibla was the same. At that time, Muslims and Jews prayed in the same direction—toward Jerusalem. Many Qur’anic verses discuss Isaac and Jacob as the best of the beings on Earth. The Qur’an mentions that Abraham had a craving for a righteous child and prayed to God for him. God’s answer was Isaac. The Qur’an mentions that Abraham prayed thus:

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“My Lord, bestow on me a righteous child!” (Qur’an, 37:100)

Thereupon, Angels brought good news to Abraham regarding the birth of Isaac:

“When they (angels) came in to him (Abraham), they said: ‘Peace.’ He replied: ‘Truly we are afraid of you.’They said: ‘Do not be afraid. We bring you the good news of a boy of great knowledge.’” (Qur’an, 15:52-53)

Here as well:

“So We gave her (Sarah) the good news of Isaac, and beyond Isaac, Jacob.” (Qur’an, 11:71-72)

God reveals Prophet Isaac’s and Prophet Jacob’s superior moral qualities in the following verses:

“We purified their sincerity through sincere remembrance of the abode. In Our eyes, they are among the best of chosen men.” (Qur’an, 38:46-47)

Furthermore:

“And in addition to that, We gave him [Abraham] Isaac and Jacob and made both of them righteous. We made them leaders, guiding them by Our command, and revealed to them how to do good actions, perform prayer, and give alms. And they worshipped Us.” (Qur’an, 21:72-73

“We gave him [Abraham] the good news of Isaac, a Prophet, one of the righteous.” (Qur’an, 37:112)

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Isaac was the blessed one, cont’d

God discusses Jacob’s family in the following terms:

Israel The Legitimate State Thank you“Accordingly, your Lord will pick you out and teach you the true meaning of events and perfectly fulfill His blessing on you, as well as on the family of Jacob, just as He fulfilled it perfectly before upon your forebears Abraham and Isaac. Most certainly, your Lord is Knowing, Wise.” (Qur’an, 12:6)

In other verses, God reveals the following information about this blessed line:

“We gave him [Abraham] Isaac and Jacob, and placed prophethood and the Book among his progeny. We gave him his reward in this world, and in the Hereafter he will be among the righteous.” (Qur’an, 29:27)

Once again, God proclaims Isaac and Jacob the best of all human beings:

“And remember Our servants Abraham, Isaac, and Jacob, men of true strength and inner sight. We purified their sincerity through sincere remembrance of the abode. In Our eyes, they are among the best of chosen men.” (Qur’an, 38:45-47)

In the following verse, once again God discusses Isaac and Jacob in connection with the land of Canaan:

“When he [Abraham] separated himself from them and what they worshipped besides God, We gave him Isaac and Jacob, making each of them a prophet. We endowed them with Our mercy and made them highly honored.” (Qur’an, 19:49-50)

In the above verse, God discusses the event of Abraham separating from his tribe at God’s command and migrating to the Land of Canaan. Upon Abraham’s obedience, God rewarded him with Isaac and Jacob as blessings. Everywhere in the Qur’an, whenever the Holy land is discussed, the discussion includes Isaac, Jacob, and Jacob’s family.

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Isaac was the blessed one, cont’d

God described the superiority of the children of Abraham through Isaac in the following way:

Israel The Legitimate State Thank you“God chose Adam and Noah, as well as the family of Abraham and the family of `Imran, over all other beings.” (Qur’an, 3:33)

Keep in mind that Imran was the father of Prophet Moses, and he is called Amram in the Bible. So, the Holy Qur’an asserts that the children of Israel are the chosen people according to the above verse.

Now, we quote the most important Qur’an verse in support of the existence of the ancient Kingdom of Israel, which is further described in the Bible:

“Or do they, in fact, envy other people for the bounty God has granted them? We gave the family of Abraham the Book and wisdom, and We gave them an immense kingdom.” (Qur’an, 4:54)

To understand this verse, we do not need the support of either Israiliyyat or the Bible, because the Qur’an provides very clear facts that are well known and mutually accepted by Muslims, Christians and Jews. Here, God witnesses to the existence of the Jewish kingdom of Israel in the land of Canaan as the Bible describes. It is not very hard to understand through these verses that God gave this Kingdom to the children of Abraham through Isaac and not through Ishmael; because the term, “Book of wisdom,” refers to the Torah, and we already know the Torah was given to the Children of Israel.

Based on the above verses, we can safely conclude that Isaac was the blessed child of Abraham to whose descendants God gave the land of Canaan.

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Isaac was the blessed one, cont’d

The Story of Sacrifice: Isaac or Ishmael?

Now, we will scrutinize the Holy Qur’an to determine who was the blessed one and chosen for sacrifice. The Qur’an does not reveal the name of the sacrificed son. Instead, it uses the pronouns “he” and “him.” Under Arab influence, Muslims generally assert that the “he” was Ishmael. However, we must look into the full context of the Qur’an to determine who that child is. Following are the verses that mention the story of the human sacrifice:

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“100 (Abraham, Ibrahim said) ‘My Lord, Grant me a righteous (son).’

“101 So We (God through His angles) gave him the good news a forbearing (meaning patient, not complaining, long suffering, tolerant, merciful, forgiving) boy

“102 And, when he was old enough to work with him, he (Abraham, Ibrahim) said, ‘O my dear son! I see in a dream that I am slaughtering (sacrificing) you, (my son) what do you think?’ He said, ‘O my father, do as you are commanded, God willing you shall find me patience (not complaining).’

“103 Then when they had both submitted (to God’s will) and he (Abraham, Ibrahim) had laid him (his son) on his forehead (for sacrifice),

“104 We (God through His angles) called out to him, ‘O Abraham (Ibrahim’,

“105 You have already fulfilled the (orders you received in your) dream.’ This is how We reward the good doers (by canceling the order to sacrifice the son and returning the son to Abraham, Ibrahim).

“106 This was clearly a test (of Abraham’s, Ibrahim’s faith and love of God).

“107 Then We (God through His angles) exchanged him (Abraham’s, Ibrahim’s son) with a great sacrifice (meaning God gave Abraham, Ibrahim an animal to be sacrificed instead of ordering Abraham, Ibrahim to sacrifice his son).

“108 And We (God) left (this blessing) for him (Abraham, Ibrahim) among generations to come in later times.

“109 ‘Peace be to Abraham (Ibrahim).’

“110 This is how We (God) reward the good doers (with grace from God).

“111 He (Abraham, Ibrahim) is one of Our believing servants.

“112 And We (God through His angles) gave him (Abraham, Ibrahim)the good news of the birth of Isaac (Ishaq), a prophet of therighteous.

“113 We blessed him (Abraham, Ibrahim) and Isaac (Ishaq) but of their offspring (generations of children) are (some) that do right (do good to their own souls) and (some) that do wrong to themselves (do wrong to their own souls).

“114 And We gave (our) grace to Moses (Musa, Moosa) and Aaron (Harun, Haroun, Haroon).” (Qur’an 37:100-114)

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Isaac was the blessed one, cont’d

The Story of Sacrifice: Isaac or Ishmael?, cont’d

I will refrain from including my own observations, because I do not wish to add more to controversy. However, I will submit the observations of renowned Islamic scholar and writer, Mr. Haroon Yahya, which he brought forth in his Book on Prophet Abraham. He wrote:

Israel The Legitimate State Thank you“The angels told Prophet Abraham (pbuh) that God had accepted his prayer for a righteous child:

‘My Lord, bestow on me a righteous child!’ (Qur’an, 37:100)

“Prophet Abraham (pbuh) did not ask God for a child from his own line especially, but rather for a righteous son. His prayer was for a devout Muslim who would keep the religion alive after his death. The fact that he was not expecting a son can be seen from his reply: ‘Do you bring me this good news despite the fact of old age having reached me? What kind of good news are you bringing me?’ (Qur’an, 15:54). However, God willed to create a righteous line of descent for Prophet Abraham (pbuh), and so made his elderly and barren wife fertile. As we stated earlier, He sent angels to inform Prophet Abraham (pbuh) and his wife of this miracle:

‘And We gave him the good news of a forbearing boy.’ (Qur’an, 37:101)

Haroon Yahya further informs us:

“Prophet Abraham (pbuh) and his wife were astonished, for both of them were quite old. In addition, his wife was barren. Prophet Abraham (pbuh) replied with the following words:

‘He asked: “Do you bring me this good news despite the fact of old age having reached me? What kind of good news are you bringing me?” They said: “We bring you good news of the truth, so do not be among those who despair.”’ (Qur’an, 15:54-55)

‘His wife was standing there, and she laughed out loud. So We gave her the good news of Isaac, and beyond Isaac, Jacob. She exclaimed: “Woe is me! How can I give birth when I am an old woman and my husband is an aged man? This is indeed an astonishing thing!”’ (Qur’an, 11:71-72)

Here, the Qur’an specifically mentions the name of Prophet Abraham’s son, Isaac, whose glad tidings had been sent through angels.

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Isaac was the blessed one, cont’d

The Story of Sacrifice: Isaac or Ishmael?, cont’d

As we have seen, Mr. Haroon Yahya has connected verse number 37:101 with verse number 15:54-55 and verse number 11:71-72. In his esteemed observations, he states:

Israel The Legitimate State Thank you“The fact that he was not expecting a son can be seen from his reply: ‘Do you bring me this good news despite the fact of old age having reached me? What kind of good news are you bringing me?’ (Qur’an, 15:54). However, God willed to create a righteous line of descent for Prophet Abraham (pbuh), and so made his elderly and barren wife fertile. As we stated earlier, He sent angels to inform Prophet Abraham (pbuh) and his wife of this miracle:

‘And We gave him the good news of a forbearing boy.’ (Qur’an, 37:101)”

In his observations, Mr. Harun Yahya declares of a certainty that verse number 37:101 is the glad tidings sent to Abraham and his elderly, barren wife Sarah. Yahya also establishes without any doubt that son was Isaac according to Qur’an and his own observations. However, Mr. Harun Yahya then makes a dramatic change regarding verse number 37: 102. He states:

“One of the many tests that Prophet Abraham (pbuh) had to face was that of sacrificing Prophet Ishmael (pbuh). As the Qur’an relates:

‘And We gave him [Abraham] the good news of a forbearing boy. When he [Ishmael] was of an age to work with him, he [Abraham] said: “My son, I saw in a dream that I must sacrifice you. What do you think about this?” He said: “Do as you are ordered, father. God willing, you will find me patient.” Then when they had both submitted and he had lain him face down on the ground, We called out to him: “Abraham! You have discharged your vision.” That is how We recompense good-doers. This was indeed a most manifest trial. We ransomed him with a mighty sacrifice.’ (Qur’an, 37:101-07)”

Now, in his same book, when Mr. Harun Yahya discusses the story of sacrifice, he attributes the same verses to Ishmael that he had already used to prove that God gave the glad tidings of Isaac to Abraham and Sarah.

Harun Yahya is but one example. However, his is the common attitude of Muslim scholars who dismiss the blessings of Isaac when they compare him to Ishmael. This is not Isaac phobia but, rather, Israel phobia. The Qur’an clearly states in the above verses that Isaac was the son to be sacrificed as well as the son of blessing to Abraham, as Harun Yahya has proven.

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Leaving Isaac in Canaan and Ishmael in Makkah

Islamic traditions agree that Abraham took Hagar and Ishmael to Makkah while leaving Isaac and Sarah in Canaan. This is in spite of the contradicting Biblicalaccounts that neither mention Hagar and Ishmael going to Makkah nor Abraham accompanying them. However, we must follow the Islamic course so that we may follow its presented information and reasoning. Remember, Muslims are allowed to deny Biblical accounts when they conflict with the Qur’an. Therefore, we must use Islamic resources to determine the Muslim perspective of God’s decision regarding Isaac and Ishmael and their descendants.

Israel The Legitimate State Thank youWe have shown that Isaac was the blessed son, and that Almighty God chose to establish Isaac and his descendants in the blessed land of Canaan, which He had beforehand blessed for the children of Isaac. Nevertheless, God also blessed Makkah for the sacred House of Ishmael and his descendants. We see that it was God’s plan to make Canaan the holy land for the Jewish people and Saudi Arabia the holy land for Muslim peoples. We will ignore that the Bible says it was Paran and not Makkah. Regardless whether it was Paran or Makkah, the fact is that God’s plan was to get Ishmael and his descendants out of Canaan to establish it only for the Israelis. Ibn Abbas, an Islamic narrator of traditions, states:

“Ishmael’s birth to Hagar caused strife between her and Sarah, who was still barren. Abraham brought Hagar and their son to a land called Paran or (Faran in Arabic) which is the land surrounding Mecca, where the angel Gabriel showed him the Ka’aba. The objective of this journey was to ‘resettle’ rather than ‘expel’ Hagar.”

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Leaving Isaac in Canaan and Ishmael in Makkah, cont’d

I will not go in-depth regarding whether or not, in the above tradition, Paran was an actual place near Makkah. Rather, my intent is to demonstrate that it was God’s plan to settle Ishmael’s descendants somewhere other than Canaan. Tradition further informs us that:

Israel The Legitimate State Thank you“The journey began in Syria, when Ishmael was still a suckling. Gabriel personally guided them on the journey (part of which took place on a winged steed); upon reaching the site of the Kaaba, Abraham left Hagar and son Ishmael under a tree and provided them with water.Hagar, learning that God had ordered Abraham to leave her in the desert of Paran, respected his decision.”

Here, we see that it was not Abraham’s own decision to expel them, but, rather, God ordered Abraham to resettle Hagar and Ishmael outside of Canaan. God’s reason was that He had already planned Makkah for the descendants of Ishmael, just as He had planned Canaan for the descendants of Isaac.

In Bukhari 810 – 870 AD (810 – 870 CE 194 – 256 AH), Book 55, Hadith 583 Narrated by Ibn Abbas (the cousin of Prophet Mohamed):

“Abraham brought her and her son Ishmael while she was suckling him, to a place near the Kaaba under a tree on the spot of Zam-zam at the highest place in the mosque.

During those days there was nobody in Mecca nor was there any water so he made them sit over there and placed near them a leather bag containing some dates and a small water-skin containing some water, and set out homeward. Abraham leaves baby Ishmael and his Mother in the desert.

Ishmael’s mother followed him saying, ‘O Abraham, Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?’

She repeated that to him many times, but he did not look back at her.

Then she asked him, ‘Has God ordered you to do so?’

He said, ‘Yes.’

She said, ‘Then He will not neglect us,’ and returned.”

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Leaving Isaac in Canaan and Ishmael in Makkah, cont’d

In the previously quoted Hadith by Ibn Abbas, certain traditionally unclear concepts are made clear for everyone:

1. God had ordered Abraham to lead Hagar and Ishmael out of Canaan in order to settle Isaac’s generations there.
2. God planned for Abraham to leave Hagar and Ishmael in Makkah and stay with Isaac in the Holy Land. Tradition informs us: “He made them sit over there and placed near them a leather bag containing some dates and a small water-skin containing some water, and set out homeward.” This tradition leaves no doubt that Abraham left them in Makkah and returned to Canaan.

Later in the same Hadith, Prophet Muhammad goes on to inform:

“After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there.

When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’

Then he asked her about their way of living and their condition, and she replied—–”

Within the above is more proof that Abraham lived most of his life in Canaan with his younger son Isaac, and that he visited Ishmael after Ishmael had already married and his mother had died. This also reveals that Ishmael was not the son to be sacrificed.

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Leaving Isaac in Canaan and Ishmael in Makkah, cont’d

According to Qur’an 37:102: “And, when he (his son) was old enough to work with him…….) (that is the time Abraham was to sacrifice his son).” However,Abraham was not with Ishmael when Ishmael was of working age. Ishmael had already married before his father saw him again after leaving him in Makkah. Therefore, Ishmael was not the son sacrificed “when he (his son) was old enough to work with him…) (that is the time Abraham was to sacrifice his son).”

The Qur’an describes the settling of Ishmael outside of Canaan near Kaaba in the following terms that Abraham prayed to God:

“Our Lord, I have settled some of my offspring by Your Sacred House in an uncultivated valley. Our Lord, let them perform prayer. Make the hearts of humanity incline toward them and provide them with fruits, so that, hopefully, they will be thankful.” (Qur’an, 14:37)

According to all Islamic exegesis, the sacred house mentioned here is Kaaba and the uncultivated valley is Makkah. The phrase, “some of my offspring,” denotes the descendants of Ishmael. We, being good Muslims, must accept God’s decision to settle Ishmael’s descendants outside of Canaan in Makkah.

Arabs and Palestinians call themselves the descendants of Ishmael. Should they not, then, pay special regard to the Holy Qur’an and Islamic traditions, which establish God’s plan to reconcile Ishmael’s progeny outside of Canaan?

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THE BEGINNING OF JEWISH LIFE IN THE LAND OF CANAAN

We discussed previously that Ishmael had been removed from Canaan according to God’s command. Now, we will look into the establishment of Jewish life for the descendants of Isaac in Canaan. We will discuss the continuous Jewish presence in the land of Canaan that lasted 4000 years from the era of Abraham until our current time. To do this, we will consider the Bible, because Islamic traditions do not elaborate the history of the descendants of Isaac in a sequential form in the manner that they detail the experiences of Ishmael.

We demonstrated and established, above, by Islamic traditions and the Holy Qur’an that God had a plan that gave the land of Canaan to Isaac for him and his descendants to settle and reside there. We demonstrated and established that God’s plan involved resettling Ishmael in Makkah or Paran for him and his descendants to settle and reside there.

Islamic and Arabian traditions uphold the history of the descendants of Ishmael, because they are of the same class of peoples. In the same manner, the Holy Bible and Jewish traditions support and maintain the history of the descendants of Isaac in a respectable form, because the progeny of Isaac maintain them according to strict and orderly rules of structure.

Thus, it is necessary to give deference to the Holy Bible and seek from it the history of the descendants of Isaac and the events of their lives. As much as possible, quotations will be taken from the Holy Qur’an to provide additional evidence and substantiate significant events and facts. We will begin by describing the Promised Land before launching into a study of Jewish history there.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land

God had promised Abraham and his descendants a new home in the land of Canaan according to Genesis 12. This is the land now known as Israel, named after Abraham’s grandson Jacob, whose descendants are the Jewish people. The land is often referred to as the Promised Land because of God’s repeated promise (Genesis 12:7, 13:15, 15:18, 17:8) to give the land to the descendants of Abraham (through Isaac). Also, according to the Qur’an:

“We delivered both him [Abraham] and Lot to the land that We had blessed for all beings. And in addition to that, We gave him Isaac and Jacob and made both of them righteous…” (Qur’an, 21:71-75)

In this verse, God delivered Abraham to Canaan, which was made blessed for all beings. Since God’s plan was to sustain the descendants of Isaac in the blessed land, He pulled Ishmael out of Canaan and resettled him elsewhere as Islamic traditions declare.

The Torah repeatedly describes the Promised Land as a good land and “a land flowing with milk and honey” (e.g., Exodus 3:8). This description may not seem to fit well with the desert images seen on the nightly news, but let’s keep in mind that the land was repeatedly abused by conquerors who were determined to make the land uninhabitable for the Jews. In the few decades since the Jewish people regained control of the land, we have seen a tremendous improvement in its agriculture. Israeli agriculture today has a very high yield.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Jews have lived in the Promised Land continuously from the time of its original conquest by Joshua more than 3200 years ago until the present day. Although Jews have not always been in political control of the land, and Jews were not always the majority of the land’s population, they have always sustained their presence in the Holy Land.

Israel The Legitimate State Thank youThe land of Israel is central to Judaism. A substantial portion of Jewish law is related to the land of Israel, and can only be performed in the Holy Land. Some rabbis have declared that it is a mitzvah (commandment) to take possession of Israel and to live in it (relying on Numbers 33:53). The Talmud suggests that the land itself is so holy that merely walking in it can gain you a place in the World to Come. Prayers for a return to both Israel and Jerusalem are included in daily prayers as well as many holiday observances and special events.

For a Jew to live outside of Israel is considered an unnatural state. The world outside of Israel is often referred to as “galut,” which is usually translated as “Diaspora” (dispersion), although a more literal translation would be “exile” or “captivity.” In 135 C.E., the Romans exiled the majority of Jews from the land of Israel after defeating them in a three-year war. The Jewish remnant did not regain any political or ruling control over the land again until 1948 C.E. Next, we will discuss the presence of Jewish life in the land of Israel in a chronological sequence.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Period of the Patriarchs and Migration to Egypt

Jewish history began about 4000 years ago, in the 17th century BCE, with the Patriarchs (Chiefs of the family) Abraham, his son Isaac, and his son (Abraham’sgrandson) Jacob. Islamic traditions, as previously established, witness that Abraham left Isaac in Canaan, took Ishmael to Makkah and left him there, and returned to Canaan to rejoin Isaac. This proves that the descendants of Isaac lived and grew in Canaan. Otherwise, the Qur’an or Islamic traditions would have pointed out this discrepancy if there had been any other location or other circumstances involving Isaac, Jacob, and their descendants.

Israel The Legitimate State Thank youIt is not only Islamic traditions and the Bible that affirm the history of Abraham, Isaac, and Jacob dwelling in Canaan and establishing it as their inheritance for the nation of Israel. Documents have been revealed in Mesopotamia that date back to the era of 2000-1500 BCE. These documents endorse aspects of their nomadic way of life as described in the Bible.

Isaac gave birth to Jacob. God gave the title, Israel, to Jacob after he fought with the angel of God and withstood him. Later, Jacob had 12 sons, each of whom became the a father of one of the 12 tribes of Israel. Levi, for example, became the tribe from which the priests of Israel were appointed. Up until the time of Jesus, every Jew that existed was able to trace their ancestry back to Adam.

During a drought in Canaan, Jacob, his sons, and their families migrated to Goshen, which bordered Egypt, and settled there. Later, after their descendants numbers increased, they were enslaved by the Egyptians and pressed into forced labor.

Fig 1.3. Family tree of Abraham.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Exodus From Egypt and Return to Canaan

The precursor to the first arrival of Israelites in what became known as the Land of Israel was when Abraham, at God’s command, took his own first step into theLand of Canaan. It was at that time that God promised Abraham that his descendants would become captives in another land, multiply, grow into a nation, and return to possess this Land of Promise. We previously saw this proven in the Holy Qur’an and declared within the Holy Bible.

Thus, Abraham’s grandson, Jacob, and his descendants migrated to Egypt, prospered, grew in numbers, were taken captive, and made slaves. After 400 years of suffering, according to the Holy Qur’an and Biblical narratives, God chose Moses to lead His people out of Egypt and take them back to the land of promise. They followed Moses for 40 years as he led them around and around the Sinai deserts. During this time, God gave them the Torah (Pentateuch), which included the 10 commandments and gave content and form to their monotheistic faith. Through these harsh conditions and God’s Torah instructions, Jacob’s descendants were forged into the nation of Israel. When they were ready, God allowed them to enter the Promised Land, which became the Land of Israel in fulfillment of God’s promise to Abraham for Isaac and his descendants.

Jacob’s descendants’ traumatic exodus from Egypt around 1300 BCE caused an indelible and ineradicable impression on the general, corporate memory of the Jewish people. This memory and its telling developed into a worldwide pictogram for liberty and freedom. Every year, Jewish people rejoice during Pesach (Passover), Shavuot (Pentecost), and Succot (Feast of Tabernacles) as they venerate the events of that ancient time.

(To be continued…)

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Exodus From Egypt and Return to Canaan, cont’d

Fig 1.4. Route of Israel’s Moses-led Exodus

Map Description:

1. Rameses Children of Israel thrust out of Egypt
2. Succoth After the Hebrews left this first campsite, the Lord attended them in a cloud by day and in a pillar of fire by night
3. Pi-hahiroth Israelites passed through the Red Sea
4. Marah The Lord healed the waters of Marah
5. Elim Israelites camped by 12 springs
6. Wilderness of Sin The Lord sent manna and quail to feed Israelites
7. Rephidim Israelites fought with Amalek
8. Mount Sinai (Mount Horeb or Jebel Musa) The Lord revealed the Ten Commandments
9. Sinai Wilderness Israelites constructed the tabernacle
10. Wilderness Camps Seventy elders were called to help Moses govern the people
11. Ezion-geber Israelites passed through the lands of Esau and Ammon in peace
12. Kadesh-barnea Moses sent spies into the Promised Land; Israelites rebelled and failed to enter the land; Kadesh served as the main camp of Israel for many years
13. Eastern Wilderness Israelites avoided conflict with Edom and Moab
14. Arnon River Israelites destroyed the Canaanites who fought against them
15. Mount Nebo Moses viewed the Promised Land. Moses delivered his last three sermons
16. Plains of Moab The Lord told Israelites to divide the land and dispossess the inhabitants
17. Jordan River Israelites crossed the Jordan River on dry ground. Near Gilgal, stones from the bottom of the Jordan River were placed as a monument of Jordan’s waters being divided
18. Jericho The children of Israel possessed and destroyed the city

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Canaanites at the time of the Exodus

It seems very necessary to mention God’s decision regarding those Canaanites at the time of Moses’s Exodus. It is not necessary to go into detail about who they were, where they came from, or whether they were the descendants of Ham or Shem. It is only necessary to elaborate God’s decision regarding them according to the Bible and the Qur’an, which give both Jews and Muslims mutual agreement.

Biblical narratives simply indicate that those Canaanites were the sinful polytheist people involved in idol worship, and God commanded Moses to exterminate them. Moving away from the Bible, we find that some Muslims claim the land of Israel belonged to those Canaanites who were residing there before Moses’s Exodus and that the Israelites unlawfully wiped them out. Without getting involved in a lawful versus unlawful argument, we will prove by the Qur’an what the God wanted and whom He wanted to dwell in the Land of Israel. The Holy Qur’an states:

“O’ My People! Enter the Holy land which Allah has assigned to youand do not turn back humiliatingly, for then you will be overthrown, to your own ruin” (Qur’an, 5:21).

Here again we see proof that the Land of Israel was granted to the people of Israel who were led by Moses. Allah is the one who assigned the Holy land to the Jewish people as verified in the above verse. This verse is very clear and leaves no doubt. The Qur’an not only encourages the Israelites but also forces them to enter the land of Canaan. Otherwise, Israel would face God’s consequences. Once again we see proof that God wanted the Israelites to dwell in the Holy land rather than the Canaanites who were residing there. It also proves that Israelites did not enter the Holy land of their own free will, but God forced them to do so.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Canaanites at the time of the Exodus, cont’d

If anyone argues that Arabs who call themselves Palestinians are the descendants of those Canaanites who were residing in the Holy Land before thecoming of the Israelites led by Moses, they are arguing with God. As we have seen revealed to us, it was God’s decision. If anyone is not willing to see the truth, that is between them and God.

The next verse reveals another point. Here, we see that the Jews had no appetite for war and were reluctant to fight the peoples living in the land. To Moses:

“They said: ‘O Musa! In this land are a people of exceeding strength. Never shall we enter until they leave, If (once) they leave then we shall enter’” (Qur’an, 5:22).

Once again, we can clearly see that the Jewish people did not want to fight, but Allah was supporting and encouraging them to enter the Holy Land and fight the Canaanite people. Can this truly be called occupation? If a Muslim is asked why Allah told the Jews to go and fight Palestinians at that time, he would reply that the Palestinians at that time were not Muslims so they could kill them. He would further say the Jews at that time were the people of Moses and were Muslims so they could go and kill the Palestinians.

The question arises: Is it lawful to kill Palestinians if they are non-Muslims? Conversely, is it brutality to fight a Palestinian if they are a Muslim? There are double standards involved. In addition, according to both Jewish and Christian resources, the word, Muslim, was never found in their history. “Muslim” is a purely Arabic word, and Israelites were Hebrews. Not one archeological record shows the word, Muslim, in the history of the Palestine region before the advent of Islam.

Land of Israel and Jewish heritage – 31

January 23, 2015IsraelTheLegitimate

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

The Period of the Judges: 1250-1025 BCE

Following their escape from slavery under the leadership of Moses and wandering forty years in the desert, the Israelites returned to the region ofCanaan. Under the command of Joshua, they conquered and divided it along with the region of Gilead amongst the twelve tribes.

Fig 1.5. Twelve Tribes of Israel.

For a couple of centuries, a series of rulers known as Judges led the allied twelve tribes. During that period, the Israelites conquered most of the land, became farmers and craftsmen (artisans), and introduced a somewhat economic and social consolidation. Periods of relative peace alternated with times of war, during which the people rallied behind their ruling Judges who were chosen for their political and military skills in addition to their leadership qualities.

However, the Israelites discovered an inherent weakness within this tribal organization. It was especially evident in face of the threat posed by the Philistines. These were seagoing people from Asia Minor who had settled on the Mediterranean coast. The Israelites’ tribal weakness revealed a need for a ruler who could unite the tribes into a cohesive and federated nation. They created such a position and made it permanent, with succession carried on by inheritance.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

The Monarchy

Israel’s first king was King Saul (1020 BCE). He functioned as the intermediate leader in the transition between the era of loose tribal affiliations and the creationof a full monarchy under his successor, King David.

King David (1004-965 BCE) established his kingdom as a major power in the region through his successful military expeditions, which included the final defeat of those seagoing people known as Philistines. In addition, King David established a network of friendly alliances with nearby kingdoms. Consequently, his authority became recognized from the borders of Egypt to the Red Sea and the bank of the Euphrates. Within Israel, he united the 12 tribes into one kingdom and established Jerusalem as his capital, and his monarchy became the center of the country’s national life. Traditions portray David as a poet and musician and ascribe most of The Psalms to him.

Fig 1.6. The United Monarchy.

Fig 1.7. King David’s Kingdom.

King David’s youngest son, Solomon (965-930 BCE), succeeded him as king. King Solomon further strengthened the kingdom through treaties with neighboring kings, which he reinforced with political marriages. In this way, King Solomon ensured peace for the Kingdom of Israel and established it as an equal among the great powers of the age. He also expanded foreign trade, promoted domestic prosperity through the development of major enterprises such as copper mining and metal smelting, and built new towns and fortified old ones of strategic and economic importance.

King Solomon’s crowning achievement was the temple that he built in Jerusalem. It became the center of the Jewish people’s national and religious life. The Bible also attributes The Book of Proverbs, The Book of Ecclesiastes, and The Song of Songs to King Solomon.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

The Prophets

Prophets were religious sages. They were charismatic figures who were believed to possess divine inspiration through a God-given gift of revelations. AfterProphet Moses, who delivered God’s Covenant with Israel, prophets preached from Prophet Samuel just before the time of the monarchy until over a century after King Nebuchadnezzar’s destruction of Jerusalem in 586 BCE. Prophet Malachi was the last to publish his insights around 450 BCE.

Prophets were advisors to Israel’s Kings on matters of religion, ethics and politics, often providing insight into the intentions and actions of Israel’s enemies as well as divine instructions for strategies to defeat enemy kings and their armies. Often, they were critics under the primacy of the relationship between the individual and God. Prophets were guided by the need for justice and issued powerful commentaries on the morality of Jewish national life. Moreover, they brought divine messages and pronouncements from God as well as revelations of future events in Israel’s, national leaders’, and the world’s futures. Their revelatory experiences were recorded in books of inspired prose and poetry, many of which were incorporated into the Bible.

The enduring, universal appeal of the prophets derives from their calls for a fundamental consideration of human values. Words such as those of Prophet Isaiah in 1:17, “Learn to do good, devote yourself to Justice; aid the wronged; uphold the orphans rights; defend the cause of the widow,” continued to nourish humanity’s pursuit of social justice.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

The Kingdoms of Judah and Israel

The end of King Solomon’s rule was stained by the population’s disgruntlement caused by the heavy price they paid for his ambitious schemes. This was inaddition to the disillusionment of the other tribes caused by the special treatment he gave his own tribe and the resultant growing antagonism between tribal separatists and the monarchy.

After King Solomon’s death in 930 BCE, open rebellion led to the 10 northern tribes breaking away, which divided the country into a Northern Kingdom, the Kingdom of Israel, and the Southern Kingdom, the Kingdom of Judah. The territory of the Kingdom of Judah encompassed the tribes of Judah, Simeon, and Benjamin with addition of the Tribe of Levi and the Aaronite priests.

Fig 1.8. The separate Kingdoms of Judah and Israel

Consequently, in the 8th century BCE, Israel was conquered by the Assyrian ruler Shalmaneser V and Israel’s elite were exiled to Aram-Naharaim, Assyria, and Media. The eventual loss of knowledge by the Jews of their ancestral territory boundaries within the Northern Kingdom led to the myth of the Ten Lost Tribes of Israel. At that time, the Kingdom of Judah remained untouched.

In 587 BCE, the Kingdom of Judah was conquered by Nebuchadnezzar’s Babylonian army, and Judah’s elite were exiled to Babylon. Eventually, the Persians conquered Babylonia and allowed some of Israel’s exiles to return to their homeland led by Prophets Ezra and Nehemiah. They were allowed to return with Temple vessels the Babylonians had taken in their conquest. Under the leadership of Prophets Haggai, Zechariah, and Malachi and with Persian approval, construction of the Second Temple was completed.

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Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Persian and Greek rule

While still under Persian rule, the last three Jewish prophets, Haggai, Zechariah and Malachi, lived, prophesied, wrote, and died. Afterward, leadership of theJewish people was in the hands of five successive generations of zugot (“pairs”) of leaders. They flourished first under the Persians and then under the Greeks. As a result, the Pharisees and Sadducees formed. Also, Jews minted Yehud (the Persian word for Judaea) coinage in Judah during the Persian (ca 375-333 BCE) and Greek Ptolemaic (333-2nd century BCE) periods.

The Hasmonean Kingdom and Roman rule

The Greek conqueror, King Alexander the Great, defeated the Persian King Darius III in 331 BCE when he was 25-years of age. Eight years later, Alexander III of Macedon was dead at the age of 33. Following his demise, Alexander’s empire was divided up by and among his generals, and the Seleucid Kingdom was formed.

A deterioration of relations between Hellenized Jews and religious Jews led the Seleucid King Antiochus IV Epiphanes to impose decrees that banned certain Jewish religious rites and traditions. Consequently, the Orthodox Jews revolted under the leadership of the Hasmonean family known as the Maccabees. This revolt eventually led to the formation of an independent Jewish kingdom, known as the Hasmonean Dynasty, which lasted from 165 BCE to 63 BCE. Upon their successful defeat of the Greeks, the Maccabees purified the Jewish Temple in Jerusalem. Jews commemorate that event every year with a celebration known as Chanukah.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

The Kingdoms of Judah and Israel, cont’d

Under the Hasmonean Dynasty, Israel gradually was restored. There were additional Hasmonean victories (147 BCE), the Seleucids relinquished rule overJudea, as the Land of Israel was now called, thus allowing restoration of its autonomy, and, following collapse of the Seleucid kingdom (129 BCE), there was a return of Jewish independence. During the approximately 80 year Hasmonean dynasty, the kingdom’s boundaries were expanded back to almost those of Solomon’s realm, Jewish political rule was achieved, and Jewish life flourished.

Then, politics again brought destruction and subjugation. The Romans crushed the Hasmonean Dynasty. First, Hyrcanus II and Aristobulus II fought over it as pawns of Julius Caesar and Pompey the Great in a proxy war. Following that, the people decided they did not want a king to govern them but, rather, a theocratic clergy, whereupon they made that appeal to the Roman authorities. Soon after, Pompey led a Roman campaign of conquest and annexation against them.

Under Roman rule, Judah was at first an independent Jewish kingdom, but gradually rule over Judah became less and less Jewish until it was under the direct rule of Roman administration. Romans renamed it the Iudaea Province and were often callous and brutal in their treatment of Judean subjects. In 66 CE, Judeans began to revolt against their Roman rulers. However, the Roman emperors Vespasian and Titus defeated the Judeans’ revolt. In addition, the Romans destroyed much of the Temple in Jerusalem. According to some accounts, they stole artifacts such as the Menorah from the temple. Altogether, 1,100,000 Jews perished during the revolt, and the Romans took another 97,000 captive.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

The Kingdoms of Judah and Israel, cont’d

Major Roman versus Judean battles took place in Gamla and in Masada. Gamla, inhabited from Early Bronze Age, sits at the Golan’s southern part, overlookingthe Sea of Galilee. It was built on a steep hill that is shaped like a camel’s hump, which provided its name. Gamla means ‘camel’ in Aramaic. During 3rd century BCE Syrian Wars, Gamla was founded as a Seleucid fort. When Jews inhabited Gamla in last quarter 2nd century BCE, it became a civilian settlement. Around 81 BCE, King Alexander Jannaeus annexed Gamla to the Hasmonean state. King Antigonus II Mattathias, last king of the Hasmonean dynasty, was first to establish Gamla as district capital of the Golan Heights. During the 1st century CE Great Revolt, Gamla was site to a Roman siege. Its citizens saw their battle directly connected to Jerusalem and fiercely defended their stronghold. Unfortunately, all of Gamla’s residents were killed. Whereas Josephus estimated its dead at 9,000, modern scholars say his numbers appear exaggerated and estimate its besieged inhabitants at 3,000 – 4,000. Regardless, Gamla became a symbol of heroism for the modern State of Israel and an important historical and archaeological site.

Masada, an ancient fortification in Israel’s Southern District, is positioned atop an isolated rock plateau on the Judaean Desert’s eastern edge, where it overlooks the Dead Sea. Herod the Great built palaces for himself on the mountain and fortified Masada between 37 and 31 BCE. Later, in 73 or 74 CE, Masada was besieged. According to Josephus, the Siege of Masada was carried out by Roman troops near end of the First Jewish–Roman War and ended in mass suicide of the 960 Sicarii rebels and their families hiding there. However, archaeologists have found remains of only 28 bodies.

Nonetheless, significant numbers of Judeans were allowed to continue living in their land and practice their religion until the 2nd century. Then, Julius Severus, in process of putting down the Bar Kokhba revolt, ravaged Judea, destroyed 985 villages, and banished many Jews from Jerusalem, which drove the Jewish population center to Galilee.

Both historical sites, Masada and Gamla, have been excavated. They are popular sites of tourists and citizens in the modern State of Israel.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Late Roman period

In this late Roman period, the Tannaim and Amoraim were active and dominant. They were rabbis who organized and debated the Jewish oral traditions anddeclared them law. The Tannaim and Amoraim were two related but distinctly and chronologically different groups. The Amoraim came after the Tannaim and debated the earlier group’s codified oral traditions. Teachings of the Tannaim are contained in the Mishnah, Beraita, Tosefta, and various Midrash compilations. In addition to the writings of the Tannaim, the later commentaries of the Amoraimwere also compiled into the Jerusalem Talmud, which was completed around 400 CE. It was most likely completed in Tiberius.

First were the Tannaim, which, in Hebrew, is the plural תנאים [tanaˈim] of the singular תנא [taˈna]. Tanna means “studies,” “repeats,” or “teaches,” which, through use, becomes “studied,” “repeated,” and “taught.” The Tannaim era, also called the Mishnaic period, lasted about 210 years. Tannaim were rabbinic sages during the period of approximately 10-220 CE. The first Tannaim were disciples of Shammai and Hillel, fl. c.30 BCE–10 CE, and the last Tannaim were contemporaries of Judah ha-Nasi I. The Tannaim were direct transmitters and teachers of the previously uncodified oral tradition. They codified (wrote down) the oral traditions that they taught. Judah ha-Nasi I is reported to have redacted (compiled) their works into one document: The Mishnah.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Late Roman period, cont’d

Later Jewish scholars, the Amoraim, succeeded the Tannaim. Amoraim is the Aramaic plural אמוראים [amoʁa ˈim] of the singular Amora אמורא [amoˈʁa] andmeans: “those who say,” “those who speak over the people,” or “spokesmen.” The Amoraim were renowned Jewish scholars who “said” or “told over” the teachings of the Oral Torah from around 200 to 500 CE in Babylonia and the Land of Israel. The Amoraim discussed, debated, expounded upon, and clarified the oral law after its initial codification in the Mishnah. They also undertook other subjects and expounded broadly upon the Hebrew Bible. Their written works were eventually codified into the Gemara. The Talmud was created from the Mishnah with the addition of the Gemara.

Talmud in Hebrew is תַּלְמוּד [talmūd] or [ˈtɑːlmʊd, -məd, ˈtæl-] and means “instruction, learning.” It comes from a root, lmd, which means “teach, study.” The Talmud is a central text of Rabbinic Judaism and generally refers to the Babylonian Talmud, although an earlier collection is known as the Jerusalem Talmud. Talmud may be used to mean either the Gemara alone or the Mishnah and Gemara, together. The Talmud is composed of 63 tractates, which, in standard print, encompasses more than 6,200 pages. It actually contains the teachings and opinions of thousands of rabbis on a variety of subjects that include Halakha (law), Jewish ethics, philosophy, customs, history, lore and numerous other topics. Thus, the Talmud, basis of all codes of Jewish law, is much quoted in rabbinic literature.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Late Roman period, Conclusion

As you recall, during the 132–135 CE Bar Kokhba revolt, Julius Severus ravaged Judea, destroyed 985 villages, and banished many Jews from Jerusalem, whichdrove the Jewish population center to Galilee. As a result, Sepphoris was one of the centers in Galilee to which rabbinical families relocated from Judea.

Sepphoris (Ancient Greek: Σέπφωρις) was called Tzipori (Hebrew: צִפּוֹרִי), Diocaesaraea (Ancient Greek: Διοκαισάρεια), Saffuriya (Arabic: صفورية‎, transliterated as Safurriya and Suffurriye), and La Sephorie in Crusader times. It remains a village and archeological site in central Galilee of Israel, just 3.7 miles (6 km) north-northwest of Nazareth. At 286 meters above sea level, it sits as guardian of Beit Netofa Valley. Its rich, diverse, historical and architectural legacy contains Jewish, Hellenistic, Roman, Byzantine, Islamic, Crusader, Arabic and Ottoman influences. Late Christian tradition claims it as the birthplace of Mary, mother of Jesus, as well as Saints Anna’s and Joachim’s resident village.

In 351 CE, Patricius led Sepphoris’s Jewish population in a revolt against the Roman rule of Constantius Gallus, who was brother-in-law to Emperor Constantius II. Eventually, Ursicinus, Gallus’s general, subdued the revolt.

Then, in 359 CE, according to tradition, Hillel II created the Hebrew calendar based on the lunar year. Until that time, the entire Jewish community outside of the land of Israel had depended upon the calendar sanctioned by the Sanhedrin, which was necessary for proper observance of Jewish holy days. However, danger threatened participants of that sanction as well as the messengers who communicated the Sanhedrin’s decisions to distant congregations. As religious persecutions continued, Hillel decided to provide an authorized calendar for all time to come.

Closing out the Late Roman period, Julian was the last pagan, Roman Emperor. Nonetheless, so that Jews could rebuild their Temple, Julian allowed them to return to “holy Jerusalem which you have for many years longed to see rebuilt.” Unfortunately, they did not rebuild the Temple.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Byzantine period

During the Byzantine period, Jews in the province of Palestine lived under the oppressive rule of the Byzantines. Under Byzantine rule, Jews revolted twicemore and Samaritans revolted three times. Under this oppression, Jews continued living in no less than forty-three Jewish communities within Palestine: Twelve of their towns were on the coast, in the Negev, and east of the Jordan, and thirty-one of their villages were in Galilee and the Jordan valley.

In 438 CE, Empress Eudocia removed the ban on Jews praying at the Temple site. This led the heads of the Galilee Community to issue a call “to the great and mighty people of the Jews,” saying: “Know that the end of the exile of our people has come!”

In about 450 CE, rabbis completed the Jerusalem Talmud. Talmud means “instruction” or “learning” (Hebrew: תַּלְמוּד יְרוּשָׁלְמִי). The name of the Jerusalem Talmud or Talmud Yerushalmi is often shortened to Yerushalmi. It is a collection of Rabbinic notes regarding the 2nd-century Mishnah (Jewish oral tradition as we previously reviewed). Compiled in the Land of Israel during the 4th-5th centuries, this very large text is also known as the Palestinian Talmud or Talmud de-Eretz Yisrael (Talmud of the Land of Israel). Some consider the latter names more appropriate because the work originated in the Galilee area rather than from Jerusalem. The Byzantine provinces of Palaestina Prima and Palaestina Secunda shared this Talmud.

In 613 CE, the Byzantine Empire came to the aid of Persian invaders in Israel, which caused another Jewish revolt. As a result, Jews gained a form of autonomy in Jerusalem for 5 years; however, continued limitations frustrated them. Then, the Persians betrayed agreements they had made with the Jews and expelled them again from Jerusalem. With the aid of Jewish leader Benjamin of Tiberias, Byzantine Emperor Heraclius managed to overcome the Persian forces. Nevertheless, Heraclius also betrayed the Jews and put thousands of Jewish refugees to flight from Palestine to Egypt.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Islamic period

In 638 CE, the Byzantine Empire lost control of the Levant. Under Caliph Omar, the Arab Islamic Empire conquered Jerusalem and the lands of Mesopotamia,Syria, Palestine, and Egypt. Under various regimes, the Arab Muslims massacred Jews and forced them to flee the inland villages toward the coast. After the Arab Muslims destroyed those coastal towns, they forced the Jews to turn back inland. In spite of the Arab Islamic Empire’s efforts to the contrary, the Jews still controlled much of the commerce in Palestine. According to Arab geographer Al-Muqaddasi, the Jews worked as “the assayers of coins, the dyers, the tanners and the bankers in the community.” Indeed, during the Fatimid period, many Jewish officials served in the regime. Professor Moshe Gil has documented that, at the time of the Arab conquest in 7th century CE, the majority of the region’s population was Jewish.

Fig-1.9.-Land-of-Israel-under-Islamic-Rule

Muslim tradition claims that when Muslims entered Jerusalem under the leadership of ’Umar, he asked the Patriarch to lead him to the place of the old Jewish Temple. ’Umar was shocked to find the site covered in rubbish. This was because, after Hadrian’s suppression of the Bar Kochba revolt and as a visible sign of contempt and disrespect for Jewish values and sensitivities, the Romans began customarily using the Jewish Temple site as a refuse heap. ’Umar is reported to have knelt down immediately and begun clearing the area with his own hands. When the Muslims saw what their leader was doing, they followed his example. Before long, they had cleaned up the area. Muslim tradition claims that ’Umar was then led to the site of the Foundation Stone by Rabbi Ka’ab al-Ahbar, who had converted to Islam and was ’Umar’s closest advisor. They placed a fence around the rock. Several decades later, an Umayyad Caliph, Abd al-Malik, built the Dome of the Rock over that site. If we pay careful attention, we see that Muslim tradition, itself, proves that a Jewish temple existed even before the advent of Muslims occupying Jerusalem and their construction of the Dome of the Rock.

Land of Israel and Jewish heritage

A series from the book written by Naveed Anjum

Jewish Life in the Land of Canaan, cont’d

The Promised Land, cont’d

Pact of Umar

The Pact of ’Umar is a legal document that is purported to be a “peace accord” between invading Muslims and Christians. Rather than functioning as a treaty, itis an agreement by non-Muslim Christians and Jews to be subjugated and humiliated by the invading and occupying Muslims. The second caliph, Umar ibn al-Khattab, created and signed the first such document in the 7th century for the Christians in Syria. This “pact” formed the pattern for later Muslim interactions with Christians and Jews. As a result, Muslims also instituted this pact when they occupied Jerusalem.

Reading through the Pact of ’Umar, it is easy to see the severe subjugation and humiliation that Muslims imposed on Christians and Jews. Since this pact did not exist prior to the 7th century, it is evident that this treatment did not exist prior to that time. Therefore, there were no Arabs or Muslims living in that area and no Muslim period in Israel (i.e. Palestine) or Jerusalem prior to that time. This is why Caliph Umar Bin Khattab, the Muslim leader, addressed his Army thus:

“None of you were born in this Land but not after today.”

’Umar made this speech to his own people. This clears up the issue of whether Israelis have taken the land from the Arabs who call themselves Palestinians. Since the land was being called Palestine, then those Christians and Jews who occupied it prior to the Muslim invasion were the true Palestinians at that time the Muslim armies took the Land from them.

(To be continued…)

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