Jihad over Jerusalem (2)
[Part (1) argues that Muhammad received revelations that the sacred Ka'bah shrine belonged to him and his followers. The Meccans were deemed unrighteous to take care of a shrine that folk belief claims—and Muhammad's revelations confirm—that Abraham and his son Ishmael rebuilt and purified the shrine. Revelation trumps history.]
One misinterpretation and misapplication of a widely read translator and commentator on the Qur'an, bears on today's war on terror. It posits that if the Meccans are so unrighteous that they lose their sacred shrine, are the Jews so unrighteous that they lose their Holy Land?
Maulana Muhammad Ali (1874—1951), an apologist* for Islam more than an objective scholar, began his work on the Qur'an in 1909 and published it in 1917. He then began a revision in 1946 and finished it in 1950, and oversaw its publication in 1951, just before his death. Subsequently, it has been corrected, updated and reprinted five times, until 2002. It has been distributed to hundreds of thousands. Sadly, he draws one dubious inference about Muhammad's conquest of Mecca and applies it to Jerusalem.
(2) Muhammad's policies towards Mecca are misapplied later to Jerusalem.
The conflict between historical ownership and revelations regarding Mecca lands us today in epistemological and political difficulties regarding Jerusalem. Should revelation trump history? It is one thing to have a belief that harms no one materially or politically, but it is quite another if the belief runs roughshod over historical facts to the point of spilling blood. Muhammad's policies and religious beliefs are seeds that have grown up and are difficult to untangle today.
These difficulties show up in Maulana's lengthy commentary on 2:124:
2:124: And when his Lord tried Abraham with certain commands, he fulfilled them. He said: surely I will make thee a leader of men. (Abraham) said: And of my offspring? My covenant does not include the wrongdoers, said He.
The key words are my covenant does not include wrongdoers. Maulana, by unwarranted reasoning, will show that Israel belongs to Muslims today because the Jews are unrighteous. His argument is not complicated.
First, Maulana spends the bulk of his commentary on v. 124, demonstrating how God's covenant with Abraham includes Ishmael, and not only Isaac. If that belief remains only in the realm of abstract theology, then the belief is materially harmless. So far, so good.
Second, Maulana highlights Allah's or Abraham's prophecy that God will raise up a new Messenger and a new Book, which replaces the previous Books, the Hebrew Bible and the New Testament. Again, if that belief remains just that, then it is politically harmless.
129 . . . Our Lord, and raise up in them a Messenger [Muhammad] from among them who shall recite to them Thy passages and teach them the Book [Qur'an] and the Wisdom and purify them.
This verse says that the fledgling Muslim community is being purified by the Prophet and his Book, which contrasts with the condition of the Jews, who threw away their covenant with God because of their unrighteousness. In chapter two of the Qur'an Muhammad spends a great deal of time showing how the Jews were unrighteous, such as their worship of a golden calf during their Exodus from Egypt.
Finally, it is precisely in the context of Muhammad's takeover of the sacred shrine that Maulana claims that Muslims have the right to own the Holy Land. So these beliefs do not live only in the realm of abstract theology, after all. They are applied politically to today's world. He finishes his argument with this conclusion, which should be read carefully:
But the fact is that the land of Canaan continues to remain as an everlasting possession in the hands of the seed of Abraham, for as soon as the Israelites or their representatives, the Christians, were deemed unfit to have the Holy Land in their possession because of their unrighteousness, that Holy Land was given to the Arabs, who were Ishmaelites, and to this day it remains in the hands of the Muslims, who are the true representatives of the house of Ishmael.
The key words are that the Jews (and Christians) are . . . unfit to have the Holy Land in their possession because of their unrighteousness . . . .
Paralleling the Meccans and the Jews, Maulana's odd logic seems to run as follows:
(1) If A, then B. If the Meccans were so unrighteous that it is justified they lose control over Abraham's Ka'bah even by conquest, then the Jews can be so unrighteous that it is justified they lose control over Abraham's Holy Land even by conquest.
(2) A obtains. The Meccans were indeed so unrighteous that it was justified they lose control over Abraham's Ka'bah by conquest.
(3) Therefore, B follows necessarily. Therefore, the Jews can be (and indeed are) so unrighteous that it is justified they lose control over Abraham's Holy Land, even by conquest.
His logic is evidence of how hard it is for present—day Muslims to interpret and apply Muhammad's ambiguous theology and sunna, or 'path,' which are the seeds of future jihads.
We now have two competing claims: one is based on Muhammad's revelation and Maulana's judgment that the Jews are unrighteous, which favors the Muslims, and the other one is based on simple history, which favors the Jews.
The historical claim is answered first. The rocks of archeology cry out that Jews had possession of the land of Canaan for thousands of years. That is an historical fact, and facts are stubborn things. Earlier in Maulana' commentary he indeed concedes this point, but the Jews lost it because Allah says they were and are unrighteous.
The claim of unrighteousness is odd because Maulana asserts that if the first group, the Jews, is unrighteous and thereby loses possession of the land, then it devolves to a second group, the Christians, who lose it by their unrighteousness. But what if the third group, the Muslims, is unrighteous? To whom does the land devolve in that case? A fourth (unrighteous) group? Maulana seems to forget this one empirical fact: everyone has some degree of unrighteousness, even the most devout Muslims, Jews, Christians, or fill—in—the—blank, simply because they are human beings. His logic, if followed to absurd, comical ends in a chain, would result in an empty Holy Land:
(1) If even the most devout of all religions have some degree of unrighteousness, then so do the lukewarm.
(2) If the lukewarm have some, then so do ordinary non—believers.
(3) If ordinary non—believers have some, then so do intellectual atheists and agnostics.
(4) If the intellectual atheists and agnostics have some, then so do all humans (no one is left).
(5) If all humans have some, then they should vacate the Holy Land immediately.
(6) The first condition obtains: Even the most devout have some degree of unrighteousness.
(7) Therefore, all humans should vacate the Holy Land immediately.
Back to reality. Who judges how much unrighteousness is sufficient to disqualify a religious community from possessing the Holy Land? Does this come from revelation? A later commentator of a sacred text? Now that the Jews are (rightfully) back in control of the Holy Land, does that mean Muslims should follow Muhammad's example vis—