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Judaism In Islam! - Rehmat - 12-03-2004
During my second year at New York University, I met a young girl also from a Jewish home who had decided to embrace Islam. As passionately interested in the Arabs as I was, she introduced me to many of her Arab and Muslim friends in New York. She and I attended the same class taught by a Jewish rabbi which was entitled "Judaism in Islam." The rabbi tried to prove to his students under the guise of "comparative religion" that everything good in Islam was borrowed directly from the Old Testament, the Talmud and the Midrash. Our text book (Judaism In Islam, Abraham I. Katsh, Washington Square Press, New York, 1954) written by this same rabbi set down the second and third Surahs of the Qur’an verse by verse, tracing their origins from alleged Jewish sources. Interspersed with this was a liberal sprinkling of Zionist propaganda in many films and colored slides glorifying the Jewish state. Ironically enough, instead of convincing me of the superiority of Judaism over Islam, this course converted me to the opposite view. Despite the fact that in the Old Testament, there are some universal concepts of God and high moral ideals as preached by the Prophets, Judaism has always retained its tribal, nationalistic character. Despite some noble idealism, the Jewish scripture is like a Jewish history book and their God a tribal god. The narrow-minded parochialism has found its modern expression (although in a thoroughly secular form) in Zionism. The Premier of Israel, David Ben-Gurion believes in no personal, super-natural God, never attends Synagogue, and observes no Jewish laws, customs or rituals yet he is considered, even by the most pious and orthodox of Jews, to be one of the greatest Jews of our times. Most Jewish leaders consider God as some super real-estate agent who parcels out land for their exclusive benefit! Zionism has made the worst aspects of modern Western materialistic nationalism its very own. Only such a philosophy of expediency and opportunism could justify in their minds such a ruthless campaign to exile the majority of Arabs and trample on the pitiful minority who remained in "Israel" and then style themselves as the bearers of "progress" and "enlightenment" to a "benighted" Arab world! Although "Israel's" scientific and technological development is superior, this material advancement combined with the most reactionary tribal, "chosen people" morality, I believe is a major threat to the peace of the world. I once heard Golda Meir address the United Nations General Assembly; "I oppose anybody who disputes Israel's right to security by retaining all Arab territories occupied by conquest. The only ethics that concerns us is the survival of Jewish people in the Jewish State!" (Never mind, Mrs. Golda Meir, about the survival, much less the well-being of any other people!)
Then too, I soon discovered that Jewish scholars nursed even more enmity towards the Prophet Muhammad than the Christians. The hypocrisy of reformed Judaism was equally unacceptable. Thus although of Jewish origin, I cannot identify my ideals and aspirations with the Jewish people. – By sister Maryam Jameelah (formerly Elizbeth Marcus), in 1961).
Judaism In Islam! - NewBeginning - 12-03-2004
I have a question,
if there was no established Israel, what kind of relationship do you think Muslims and Jews would have today?
Judaism In Islam! - Rehmat - 12-03-2004
Quote:I have a question,
if there was no established Israel, what kind of relationship do you think Muslims and Jews would have today?
First of all - you must understand the history of Palestine before WW I, when it was under Muslim rule since 636 CE (with exception of approx. 150 year of Christian Crusaders' occupation). All these years, Arab Muslims (in vast majority), Christians and Jews lived together in peace and brotherly love. The word, 'Anti-Semitism' was only known to these Arab communities as a racist slang used by European Christians against the Jews.
However, the peace in the Holy Land started changing after the occupation of Muslim Palestine by the British, who under the advice of World Jewish Congress (JWC) started bringing Khazar Jewish hordes to Palestine - in order to get rid Europe of these people. Before WW I, the Jewish population was only 5% and they owned less than 2.7% of land in Palestine. Even at the time of the 'plantation' of Zionist Israel in 1948 - the Jewish population was 38% and they owned less than 23% of land.
Now, coming to your question - I will like to answer it by quoting two highly-educated non-Muslims scholars; Dr. Israel Shahak (an European Israeli Jew settler), and Dr. Edward Said (a Palestinian-American Christian). Both of these gentlemen are of the opinion that if the European Jews had come in peace to Palestine and had asked the Native Arabs to give them refuge from European discrimination - The Arabs, like their ancestors, would have welcomed them with open arms.
However, that was not what the Nazi-friendly Zionists had in mind. According to Israel's first President, Chaim Weisman: 'Israel's survival depends on continuous wars and conflicts in the Middle East'.
Wa Salaam.
Judaism In Islam! - Deen - 12-04-2004
Quote: I have a question,
if there was no established Israel, what kind of relationship do you think Muslims and Jews would have today?
What relationship was there at time between Muhammad (saw) and the Jews?
What relationship was there when the prophets sent to the Jews were disobeyed?
Israel wasn't around in them days either.
Judaism In Islam! - Rehmat - 12-04-2004
Quote:What relationship was there at time between Muhammad (saw) and the Jews?
What relationship was there when the prophets sent to the Jews were disobeyed?
Israel wasn't around in them days either.
The following article would answer your first two questions. The third-one - State of Israel only existed for 40 years before it was destroyed by Babylons (Iraqis), over 2500 years ago.
Prophet Muhammad (pbuh) decided to leave Mecca because the Meccan chiefs had taken action to kill him at his home. It was the year 622 CE. As far the choice of migrating to Medina (known as Yathrib at that time), the decision was made easier by the second ‘Pledge of Aqaba’ made a year before on the occasion of the annual rites of pilgrimage. The pledge was made by seventy three men and two women of Khazraj and Aws communities of Medina. They had accepted Islam and wanted to invite the Prophet to migrate to Medina. Their motivation for this move, apart from recognizing him as the Prophet, the trustworthy, and the best in conduct in Mecca, was to bring peace and security between the Khazraj and Aws. They were often at war with each other and the Battle of Bu'ath had shattered their strength completely. They desperately needed a leader who could be trusted by both communities and bring peace in Medina. As part of the pledge, they were to protect the Prophet as they would protect their women and children if he were attacked by the Meccans.
Among the people in Medina, there was a small community (three tribes) of Jews with Arab communities constituting the majority of the population. Because of wars going on for several generations, the resources of the Arabs were depleted and their influence in Medina was dwindling. The Jews were traders and many of them used to lend money at exorbitant interest. The continuing wars boosted their economy and personal wealth.
The immediate result of the Prophet’s migration to Medina was peace and unity between the communities of Aws and Khazraj. The Prophet, motivated by the general welfare of citizens of Medina, decided to offer his services to the remaining communities including the Jews. He had already laid down the basis for relationship between the Emigrants from Mecca (known as Muhajirin) and Medinites (known as the Ansar, the helpers).
The Treaty between Muslims, non-Muslim Arabs and Jews of Medina was put in writing and ratified by all parties. It has been preserved by the historians. The document referred Muhammad (pbuh) as the Prophet and Messenger of God but it was understood that the Jews did not have to recognize him as such for their own religious reasons. The major parts of the document were:
“In the name of Allah (The One True God) the Compassionate, the Merciful. This is a document from Muhammad, the Prophet, governing the relation between the Believers from among the Qurayshites (i.e., Emigrants from Mecca) and Yathribites (i.e., the residents of Medina) and those who followed them and joined them and strived with them. They form one and the same community as against the rest of men.
“No Believer shall oppose the client of another Believer. Whosoever is rebellious, or seeks to spread injustice, enmity or sedition among the Believers, the hand of every man shall be against him, even if he be a son of one of them. A Believer shall not kill a Believer in retaliation of an unbeliever, nor shall he help an unbeliever against a Believer.
“Whosoever among the Jews follows us shall have help and equality; they shall not be injured nor shall any enemy be aided against them.... No separate peace will be made when the Believers are fighting in the way of Allah.... The Believers shall avenge the blood of one another shed in the way of Allah ....Whosoever kills a Believer wrongfully shall be liable to retaliation; all the Believers shall be against him as one man and they are bound to take action against him.
“The Jews shall contribute (to the cost of war) with the Believers so long as they are at war with a common enemy. The Jews of Banu Najjar, Banu al-Harith, Banu Sa'idah, Banu Jusham, Banu al-Aws, Banu Tha'labah, Jafnah, and Banu al-Shutaybah enjoy the same rights and priviledges as the Jews of Banu Aws.
“The Jews shall maintain their own religion and the Muslims theirs. Loyalty is a protection against treachery. The close friends of Jews are as themselves. None of them shall go out on a military expedition except with the permission of Muhammad, but he shall not be prevented from taking revenge for a wound.
“The Jews shall be responsible for their expenses and the Believers for theirs. Each, if attacked, shall come to the assistance of the other.
“The valley of Yathrib (Medina) shall be sacred and inviolable for all that join this Treaty. Strangers, under protection, shall be treated on the same ground as their protectors; but no stranger shall be taken under protection except with consent of his tribe....No woman shall be taken under protection without the consent of her family.
Whatever difference or dispute between the parties to this covenant remains unsolved shall be referred to Allah and to Muhammad, the Messenger of Allah. Allah is the Guarantor of the piety and goodness that is embodied in this covenant. Neither the Quraysh nor their allies shall be given any protection.
“The contracting parties are bound to help one another against any attack on Yathrib. If they are called to cease hostilities and to enter into peace, they shall be bound to do so in the interest of peace; and if they make a similar demand on Muslims it must be carried out except when the war is agianst their religion.
“Allah approves the truth and goodwill of this covenant. This treaty shall not protect the unjust or the criminal. Whoever goes out to fight as well as whoever stays at home shall be safe and secure in this city unless he has perpetrated an injustice or commited a crime.... Allah is the protector of the good and God-fearing people.”
The first written constitution of a State ever promulgated by a sovereign in human history emanated from the Prophet of Islam. It was enacted from the first year of Hijrah (622 CE). The treaty stipulated a city state in Medina, allowing wide autonomy to communities. Private justice was to be banished. The head of the State had the prerogative to decide who should participate in an expedition, the war and peace being indivisible. Social insurance was to be instituted