Jerusalem from a Muslim's perspective...

[Blazin Bones]

I'm curious about something I heard in my world religions class. Is Jerusalem really the third most Holy site in Islam?

 

[Gary]

Source: http://www.answering-islam.org/Index/J/jerusalem.html

JERUSALEM
YERUSHALAYIM
means "possession of peace" or "foundation of peace".

The capital of David's kingdom in Israel, Palestine. Jerusalem was also called variously by Salem (Genesis 14:18), Ariel ("hearth of God"), Jebus (capitol of the Jebusites), the "city of God", the "holy city" and "the city of Judah" (2 Chronicles 24:28). Jerusalem was the "qibla" of the Jews. For example, Daniel faced Jerusalem when he prayed. The name Jerusalem first appeared in the Book of Joshua. The tablets of Tell-el-Amarna has six letters from the Amorite king to Egypt recording the attack of the Abiri about 1480 B.C., and Jerusalem was spelt Uru-Salim ("city of peace").

Muslims call this city "al-Khuds" or "al-Quds", meaning "the holy". Jerusalem is the third holiest shrine in Islam, after Mecca and Medinah. Jerusalem was also formerly the qibla of the Muslims, the direction where all Muslims face when praying. After the Jews continued to reject Muhammad's message to embrace Islam, the qibla was changed to Mecca. Interestingly, despite its importance in Islam, and being the most central city of the Bible, Jerusalem is not mentioned in the Qur'an. In Jerusalem stands the beautiful Al-Aqsa Mosque and the Dome of the Rock. This mosque is supposedly mentioned in Surah 17:1, though this is anachronistic. The importance of Jerusalem for Muslims derives from the belief in Muhammad's NIGHT JOURNEY, that one night he was transported from Mecca to the temple in Jerusalem (isra') and from there ascended into heaven (mi'raj). For a historical evaluation of this story, see these two articles:
[1] http://www.answering-islam.org/Shamoun/nightjourney.htm
[2] http://www.answering-islam.org/Response ... h/aqsa.htm

An insightful articles regarding the Muslim relationship to Jerusalem is:

The Muslim Claim to Jerusalem
http://www.danielpipes.org/article/84

:-?

 

[Muhsen]

I'm curious about something I heard in my world religions class. Is Jerusalem really the third most Holy site in Islam?

Yes Brutus

 

[YESHUA]

I'm curious about something I heard in my world religions class. Is Jerusalem really the third most Holy site in Islam?

Yes Brutus

NO MUHSEN its plagiarism that’s all if Moscow was HOLY to the JEWS and CHRISTIANS then it would also be holy to the Muslims.
Show my one place where Jerusalem is mentioned by name not what ever you call it today but by its rightful name Jerusalem. Do you know the meaning of Jerusalem hebrew? Its the capitol of Yisrael not Palestine.
shalom and love in the name of YESHUA the KING of the universe, and by the way Jerusalem is HIS city.

 

[Muhsen]

LOL. We call it Al-Guds in Arabic which is mean the holy place
And its mentioned in the Quran

 

[Blazin Bones]

Mushen, According to Islamic tradition, Jerusalem is where Muhammad met with Allah in what we would call Heaven correct?

 

[Muhsen]

Here explanation about Jerusalem value for Muslims and you will find answer to your question Brutus:

By DR. MUZAMMIL H. SIDDIQI


JERUSALEM: AN ISLAMIC PERSPECTIVE

The city of Jerusalem is very sacred to Muslims. It is one of the three most sacred cities in Islam. Jerusalem is called al-Quds al-Sharif (the Noble Sacred Place). In order to understand the sacredness of this city in Islam, one has to understand the faith structure of Islam.

There are three basic principles of faith in Islam:


Tawhid- Belief in the oneness of Allah
Risalah- Belief in the divine guidance through His chosen prophets and Messengers
Akhirah- Belief in life after death, divine judgment and heaven and hell
It is the second principle of faith in Islam that is directly related to our love and devotion to Jerusalem.
Jerusalem in the Islamic Faith

Islam recognizes all the Prophets and Messengers of Allah. The Quran has mentioned many Prophets by name. Their stories and teachings are told at varying length throughout the Quran. Abraham, Moses, David, Solomon, Zachariah, John, (Yahya) and Jesus are among the honored Prophets and Messengers of Allah according to Islam. Prophets David and Solomon are also recognized by Jews and Christians as great kings and patriarchs of ancient Isarel. However, in Islam they are honored as Allah’s great Prophets. The Quran not only narrated their stories, but also restored their honor by removing some of the charges and allegations there were made against their characters by earlier communities. In the Bible, Prophet David was accused of committing adultery (2 Samuel 11-12) and Prophet Solomon was accused of idolatry (1 King 11). The Quran absolved these prophets from all these charges (28:21-25; 38:30). This shows that David and Solomon are more revered and respected in Islam than in Jewish and Christian traditions.

Since the city of Jerusalem is historically associated with these prophets of Allah, it naturally becomes a sacred city to Muslims. Islam considers itself a continuation of the same spiritual and ethical movement that was begun by the earlier Prophets. Historically and theologically, Islam believes itself to be the true inheritor of the earlier traditions of the Prophets and Messengers of Allah. It is for this reason that the Quran called Palestine- the land associated with the lives of many God’s Prophets- as al-ard al-muqaddasa (the Sacred Land, 5:21) and its surroundings barakna hawlaha (God’s Blessed Precincts 17:1).

The sacredness of the city of Jerusalem, according to Islam, is in its historically religious reality. This is the city that witness the life and works of greatest Prophets and Messengers of Allah. Here, divine grace touched the earth repeatedly. Allah’s great Prophets and Messengers lived and moved in its valleys and streets. Thus as Makkah and Medina are blessed cities in Islam because of their association with Prophets Abraham, Ishmael and Muhammad, in a similar way, Jerusalem is blessed and important in Islam because of its association with other prophets of Allah, namely David, Solomon an Jesus. Jews and Christians do not recognize Ishmael and Muhammad as God’s Prophets and Messengers, and do not consider Makkah and Medina as sacred cities to them. The Muslims’ belief in Prophets Moses, David, Solomon, and Jesus, compel Muslims to recognize the sacredness and importance of Jerusalem.

Jerusalem in the Life of Prophet Muhammad

Due to its theological and religious status, Jerusalem had a very important place in the life of Prophet Muhammad. In the year 620 CE almost one and a half years before his Hijrah (migration) from Makkah to Medina, the well-known event of Isra and Miraj (Night Journey and Ascension) occurred. On this night, in a miraculous way, the prophet was taken on a momentous journey from Makkah to Jerusaelm and from there to the heavenly celestial abodes. The Night Journey was a great miracle that Muslims believe was give to Prophet Muhammas as an honor and as a confirmation of Makkah’s spiritual link with Jerusalem. The Night Journey from Makkah to Jerusalem is called al-Isra’ and the ascension from Jerusalem to the heaven is called al-Mi’raj. Both of these events took place on the same night. Angel Gabriel took prophet Muhammad from Makkah to Jerusalem. There it is reported that the Prophet stood at the Sacred Rock (al-Sakhrah al-Musharrafah), went to the heavens, and returned to Jerusalem where he met with many Prophets and Messengers and led them in prayers.

After these experiences the Prophet was brought back to Makkah. The story of Isra’ and Mi’raj is full of wonderful signs and symbols. It has been interpreted by Muslim thinkers, mystics and poets in deep and meaningful ways. The essential point is the Muslim’s deep devotion and spiritual connection with Jerusalem.

During the Mi’raj, the Prophet is reported to have received from Allah the command of five daily prayers (Salah) that al Muslims must perform. Upon his return to Makkah, the Prophet instituted these prayers. It is significant to note that he made Jerusalem the direction (al-Qiblah) which Muslims must face while during their prayers. Jerusalem is thus called Ula al-Qiblatain (the first Qiblah). The Prophet and the early community of Islam worshiped in the direction of Jerusalem during their stay in Makkah. After the Hijah Muslims in Medina also continued to use the direction of Jerusalem for almost seventeen months. Then came the command of Allah to change the direction from Jerusalem to Makkah (2:142-150).

Muslim commentators of the Quran and historians have explained the meaning and purpose of this change. Suffice it to say that the change of the Qiblah in no way diminished the status of Jerusalem in Islam. The Kabah in Makkah was meant to be the Qiblah from the beginning, because the Quran said that it was the First House (Awwal Bait 3:96) established for mankind to worship. The Kabah, however, was full of idols when Prophet Muhammad began preaching his message of Tawhid (the Oneness and Transcendence of Allah). A separation had to be made between the people and the former pagan worship they had done at the Kabah. Jerusalem served that purpose very well by distancing the people from their pagan and idolatrous associations. Once monotheism was fully established in the minds and hearts of the believers and the Kabah’s position with Abraham with monotheism was made clear, the way was open to restore the Kabah as the original direction of prayers. There are many instances of this type of change (or abrogation, naskh, in Islamic legislation. Visiting the graves was forbidden in the beginning, but later was permitted because Muslims had learned the difference between visiting the grave sites and ancestor worship. In the beginning Prophet Muhammad forbade his people to write his own words except that which was the Word of Allah. Later, he gave them permission to write Hadith as well.

It is interesting to note that the Kabah in Makkah was the original direction of prayers for all the prophets of Allah. According to a Hadith, the black stone (al-Hajar al-Aswad) had been in Makkah at the place of the Kabah since the time of Adam. It was the Prophets Abraham and Ishmael who built the Kabah under Allah’s command and direction (2:125-127). The city of Jerusalem was established as a religious center for the Israelite people by Prophets David and Solomon around the year 900 BC. This was almost one thousand years after the time f Prophet Abraham and the building of the Kabah. Thus one can say that the Kabah had a historical primacy over Jerusalem. Furthermore, it is important to note that the bible says that the early Israelites in Jerusalem used to turn in the southern direction when making their most sacred prayers and offerings (Exodus 27:9ff; 40:24). The Kabah is in the southern direction of Jerusalem. Thus, we can say that the Kabah was also the Qiblah for the earlier Israelite communities as well.

Jerusalem in the Early History of Islam

Jerusalem came under Islamic rule during the time of the second Caliph Umar in the year 638. It was a peaceful conquest. The ruling patriarch of the city, Sophronius, offered the keys of the city to the Caliph himself.

Upon entering the blessed city, the Caliph asked about the site of the mosque of David (al-Masjid al-Aqsa) and the blessed Rock from where the Prophet ascended in Mi’raj which was a desolate place at the time. Romans had destroyed the so-called Temple in the year 70 CE and no non-Christian or Christian ruler after that ever tried to build any place of worship there. According to historians, it was a garbage dump, a dunghill for the people of Jerusalem. Umar, upon learning that was the site of the Masjid and the place where from the Mi’raj took place, cleaned the site with his own hands and put his forehead in prayer on the ground. The Masjid al-Aqsa was built in that area. Later, the Dome of the Rock and a more elaborate mosque were built there in 691 CE. Those were, perhaps, the first most expensive sacred monuments built in the history of Islam.

Jerusalem was always held in great esteem by Muslims. The Prophet said: “A journey should not be taken (with the intention of worship) except to three mosques: the Sacred Mosque in Makkah, my Mosque in Medina and Masjid al-Aqsa in Jerusalem.â€Â

On the basis of this Hadith, Muslims always considered it as a religious obligation to visit the city of Jerusalem, its mosque and its sacred and blessed precincts. Often, pilgrims to Makkah made it a point to visit Jerusalem, as well, on their way to Makkah and Medina.

Muslim rulers and philanthropists built many hostels, schools, and other religious centers in and around the city. They purchased land and dedicated it as a waqf (endowment) for religious purposes. The entire city is virtually a waqf land which is non-salable and non-transferable.

Many Muslim scholars also migrated and settled in the city of Jerusalem. Al-Aqsa Masjid was a great seat of learning. Thousands of pious people and scholars made stipulations in their will to be buried in Jerusalem upon their death. There are thousands, perhaps millions of Muslims’ graves in the city of Jerusalem.

Muslims also recognize the rights of Christians and Jews who hold the city dear to their hearts and sacred in their faiths. Under Islamic rule they were allowed to visit the city and many of them were given permission to settle there. When Caliph Umar made the treaty with Patriarch Sophronius, it was agreed, at the request of the Christian patriarch that “No Jews will live with them in Aelia.†The Muslims relaxed this rule and Jews were again permitted by Muslims to return and live there. During their ninety-year rule (1099-1187), the Crusaders banned both Jews and Muslims from the city.

The city of Jerusalem is very important to Muslims. Muslims have a right to this city religiously, historically and legally. There are three important points to remember about Islam and Jerusalem:


In the entire history of Jerusalem, from the time of Prophet David until the present, Muslims have ruled the city the longest.

Muslims maintained the sacredness of the city in the full sense of the word.

Muslims established and practiced the most tolerant multi-religious and multi-faith character of Jerusalem.

 

[Muhsen]

THE NIGHT JOURNEY OF THE PROPHET
(AL ISRAA' WAL MI'RAJ)

The event of Israa’ and Mi’raj is recorded in Al-Quran and Ahadith. It is the miraculous night journey of our Noble Prophet Muhammad (SAS), which consists of two phases. Phase one covers his trip from Makkah to Jerusalem, known as Al Israa’, and phase two covers his ascent from Jerusalem into the Heavens, known as Al Mi’raj. It is the opinion of some of the historians that the Prophet went on this remarkable journey on the 27th night of Rajab (seventh month of the Islamic Calendar).

Some authors refer to the year in which this event is recorded as the “Year of Sorrow.†It was the year in which Muhammad (SAS) lost his beloved wife Khadijah (RA) and his dear uncle, Abu Talib, who had nurtured him as a child and protected him when he was proclaimed a Prophet of Allah. During this same year, he went to the city of Ta’if to invite the people to Islam, but he was stoned and driven out of the City by the street urchins. The Prophet is reported to have said that the day in Ta’if was the most difficult day of his life.

Due to these three events, Muhammad (SAS) was very sad, but Allah (SWT) had a superb plan to relieve His Chosen Messenger from his distress, as is embodied in the following verse of Al-Quran, Surah 17:1, “Glorified and Exalted be He (Allah) who took His servant for a journey by night from the Sacred Mosque (Masjid Al-Haram) to the Far Away Mosque (Masjid Al-Aqsa), which surroundings We blessed, in order that We might show him some of Our signs. For He (Allah) is the One, Who hears and sees everything.†This ayah (verse) refers to Al-Israa, the journey from Makkah to Jerusalem.

In the Hadith of Sahih Al-Bukhari, Abu Dhar narrated the event of Al-Mi’raj or Ascension, as described by the Apostle of Allah. Abu Dhar narrated as follows:

The Prophet was at Makkah and the angel Jibrael (Gabriel) descended through the roof, opened his chest, washed it with zam-zam water, filled it with wisdom and faith and then closed it. He was then taken by Jibrael to the nearest heaven, where Jibrael was asked by the gatekeeper:

“Jibrael, is there anyone with you?†He answered that Muhammad (SAS) was with him. Again he asked “Has he been called?†And Jibrael answered in the affirmative. The gate was then opened and they entered the nearest heaven, where they saw a man sitting with a large number of people on his right, and also on his left. When he looked on his right, he laughed and when he looked at his left he wept. Then he said: “Welcome! O Pious Prophet and Pious Son.†The Prophet inquired from Jibrael whom the man was and Jibrael informed him that he was Adam and the people around d him was his offspring. Those on his right were the people of Paradise and on his left, the people of Hell.

They then traveled to the second heaven. Here Jibrael was asked the same questions as before and he gave the same response and so the gate was opened. Anas reported that Abu Dhar added that the prophet met Adam, Idris (Enoch), Musa (Moses), ‘Isa (Jesus) and Ibrahim (Abraham) but Abu Dhar did not mention on which heaven they were, except that the Prophet met Adam on the first and Ibrahim on the sixth. Each of these prophets welcomed Muhammad (SAS) and Jibrael identified each of them.

Ibn Abbas (R.A.) and Abu Habba Al-Ansari (R.A.) reported the Prophet (SAS) also said that Jibrael ascended with him to a place, where he heard the creaking of pens. Allah (SWT) prescribed fifty Salat on his followers. When he returned with this order from Allah (SWT), he passed by Musa, who inquired, “What has Allah enjoined on your followers?†He replied, “He has enjoined fifty Salat on them.†Musa advised him to go back and appeal for a reduction because his followers would not be able to bear it. So he went back to Allah (a few times) and appealed for a reduction until it was reduced to five per day, and Allah (SWT) said, “These are five Salat (prayers) and they are all equal to fifty in reward, for My Word does not change.†He returned to Musa, who advised him to seek a further reduction, but he said he felt shy to ask again.

After this, he was taken by Jibrael to Sidrat-ul-Muntaha (lote tree of the utmost boundary) which was shrouded in colors that are indescribable. He was then admitted into Paradise, where he saw a wall made of pearls and its earth made of musk (perfume).

As we contemplate on the occurrences of this remarkable night, we can conclude that Allah (SWT) had a very good reason for Muhammad (SAS) to be transported from Makkah to Jerusalem and then to the Seven Heavens.

Jerusalem was the Qiblah (direction) towards which Muhammad (SAS) turned in prayer and up to that time was the seat of learning for all previously revealed scriptures. Also, many of the earlier prophets mentioned in Al-Quran were associated with this city. Since Muhammad (SAS) was the last Prophet and received the final revelation, Al-Quran, and the Qiblah was changed from Jerusalem to Makkah, it shows clearly that the seat of the learning as well as the direction for prayer have been changed to Makkah for all times.

This unique incident also demonstrates to the believers, Allah’s Infinite Mercy. His benevolent gift of prayer gives the believers the privilege of acquiring countless blessings and also forgiveness for their indiscretions.

 

[Muhsen]

ISLAMIC JERUSALEM:
A CITY OF HOPE, JUSTICE, AND PEACE
DR. ABD AL-FATTAH EL-AWAISI


Before the Muslim army conquered Jerusalem, the Prophet Muhammad visited the City in his Night Journey of 27 Rajab two years before the Hijra. The Night Journey and Ascension were a turning point for both Muslims and the City of Jerusalem. This happened at a harsh and critical time when the Prophet Muhammad and the oppressed Muslims were enduring all kinds of injury and persecution, especially after the death of his uncle, Abu Talib, and his beloved wife, Khadija. The Prophet had also gone to Taif to seek help from Thaqif. He despaired of any good from Thaqif, because they incited their fools and slaves to insult and throw stones at him, injuring his feet so that they bled. He turned to God with the words, “O God, I entreat You because of the feebleness of my strength, the scantiness of my resources, and the ease with which people humiliate me. O most merciful, You are the Lord of the oppressed, You are my Lord. To whom do You entrust me? To a distant one who glowers at me? Or to an enemy to whom you have given power over me? If You are not angry with me, I do not care, but I implore You to make Your strength more generous for me. I seek refuge in the light of Your countenance, which makes the darkness radiant and through which the affairs of this world and the next become good. that You may not be angry with me or Your wrath descend on me. You have the right to blame me until You are satisfied, and there is no Power or Might except in You." 1

In short, Jerusalem was the City and source of hope and happiness for the early Muslims in Makkah where Muhammad encountered a new prophetic experience. Since then, Jerusalem has always been a source for Muslims hope, peace, and justice. Muslims still consider the Prophet Muhammad's night journey from Makkah to Jerusalem on 27 Rajab two years before the Hijra as a spiritual conquest of that blessed land. 2 In the words of the Holy Qur'an, "Glory to the One Who took His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque whose precincts We did bless" (17:1). Indeed, Jerusalem was the central point for the Prophet Muhammad's earthly journey and his heavenly one. His night journey ended there, and from there his ascension began. Thus the Sacred Mosque of the Ka'ba in Makkah was once again closely linked with Al-Aqsa Mosque, and Jerusalem and its surrounding area were linked with the Muslims’ creed and hearts. If Adam was the first Prophet to build Al-Aqsa after 40 years of building the Ka’ba in Makkah, Abraham and his sons re-built or renovated the two holy places in Makkah and Jerusalem, and Muhammad was the last Prophet to make that link very clear and obvious in his night journey.

For Muslims, Palestine in general and Jerusalem in particular is the country where noble prophets like Jesus, David, and Solomon were born, grew up, and had their missions, or to which other prophets migrated, like Abraham and Lot, or where they were buried, as in the c ases of Abraham, Isaac, Jacob, Joseph, and Moses. It is also the place where angels descended. The Archangel Gabriel used to descend there from Heaven bringing divine instruction to God's prophets and messengers, so they would preach to humanity. Other angels used to descend there as messengers to carry out a specific task. In short, the prophets built Jerusalem and its surrounding area and the prophets lived there. There is not an inch in it where a prophet has not prayed or stood. If this is the case, one might argue that Jerusalem in particular should be opened for al nations. As the Qur'an states, "We said, 'O fire be cool and safe for Abraham." Then they planned against him: but we made them the greater losers. We delivered him and (his nephew) Lot (and directed them) to the land that we have blessed for the nations" (21:69-71).

In addition to Jerusalem, Hebron was the first Islamic charitable endowment in Palestine, indeed the first charitable endowment in Islam. The Prophet endowed it in the name of his companion, Tamim Ibn Aws al-Dari and his brothers and successors until the Day of Judgement. 3 Tamim was the first inhabitant of Palestine to be converted to Islam. By making this endowment in his name, one might argue that the Prophet was in fact stakign Islam's claim to legitimate ownership of Palestine. Accordingly, Muslims believe that Palestine does not belong to the Palestinians or Arabs only but to all Muslims. "Giving up any part of the country is like giving up part of one's religion." 4

Khalifas in successive Islamic ages supported this waqf, recognized it, and implemented it. Muslim religious scholars, most notably Hujjat al-Islam Imam al-Ghazali, declared that any one who "opposes the correctness of this bequest and challenges it is an unbeliever." 5 The special court headed by Thomas Haycraft, the British Chief Justice, and Shaykh Khalil al-Hamidi, the President of the Shari'ah Court of Appeal, in its decision 26/2 of January 29, 1927, ruled that the endowment of the companion Tamim Al-Dari is one that "we regard as correct waqf." 6 The British mandate government in Palestine also recognized this waqf in a memorandum which the secretary general of that government sent to the President of the Islamic Shari'ah Council. 7

The beginning of this century, however, witnessed an advanced stage of the colonialist invasion of the Islamic Arab East. This was reinforced following the recommendation of the Campbell Bannerman Conference of 1907. This conference recommended the separation and division of the Arab world into artificial statelets subordinate to the colonialist powers throught the creation of a "buffer state" in Palestine, which was tantamount to "a powerful and alien human barrier" in the region. This was compounded by the destruction of political unity and the Islamic system through the abolition of the Ottoman Islamic Caliphate in 1924.

As a result, Israel in the past and still now has been taking steps and practical measures every day by which it is trying to determine the future of Jerusalem and to impose a policy of fait accomplis to consolidate its control over the City and force the people to accept the status quo. In this context, Israel is making intensive and urgent efforts to Zionise the City and give it a Jewish character and appearance. Their urgent measures to bring about demographic changes in the composition of the population in Jerusalem, to strengthen the process of colonial settlement, and build settlements in and around the City constitute attempts to change Jerusalem's identity and character, and the nature of its civilization and population.

The Islamic conquest at the time of Umar ibn al-Khattab put an end to centuries of instability, religious persecution, and colonial rule. After the advent of Islam, people enjoyed security, safety, and peace- with the exception of the period of the Crusades (1099-1198). There was scholarly activity on a wide scale. It was a center of learning from which a large number of scholars graduated. It enjoyed the care of the Khalifas and the Muslim rulers.

Jews returned to the City only when the Muslims took over and opened it to all believers. In other words, Jerusalem was not an exclusive city during Muslim rule. For example, the arrival of Umar in Jerusalem marked the start of a golden age and the beginning of a new era during which the City became an open city for all the nations, a city for justice and peace. According to Karen Armstrong, Umar was "faithful to the Islamic inclusive vision. Unlike the Jews and Christians, Muslims did not attempt to exclude others from Jerusalem's holiness" 8 and instead of excluding these religions in Jerusalem, "Muslims were being taught to respect them." 9

"From the first, Muslims showed that the respect of sacred space did not have to mean conflict, enmity, killng, and exclusion of others...From the start, the Muslims developed an inclusive vision of Jerusalem which did not deny the presence and devotion of others, but respected their rights and celebtrated plurality and co-existence. This inclusive vision of holiness is sorely needed by the people of Jerusalem today." 10

When I think of Jerusalem, I think about Justice. History has proved that there can never be peace or stability without justice. As Karen Armstrong argued in her paper to the 1997 International Academic Conference on Islamic Jerusalem. "From the very earliest days, it seems the cult of Jerusalem was inextricably bound up with the quest for social justice. Thus in the Hebrew Bible, prophets and psalmists repeatedly reminded their people that Jerusalem could not be a holy city of Shalom (of peace) unless it was also a city of Tseddeq (of justice)." 11 In short, the raod to peace starts in Jerusalem and the solution of the Jerusalem issues is the key to a just and lasting peace in the region.

FOOTNOTES:

1. Ibn Hisham, Al-Sira al-Nabawiya, part 2 (Dar Al-Rayan lil-Turath, Cairo, 1987), p. 68.

2. Ibn Hisham, Al-Sira al-Nabawiya, pp. 47-53; Ibn Kathir, Al-Sira al-Nabawiya, part 2 (Dar Ihya' Al-Turath Al' Arabi, Beirut), pp. 93-112.

3. See Shaykh Muhamad Bakhit Al-Muti'i, "Copy of the Ruling by His Eminence Shaykh Muhamad Bakhit Al-Muti'i, former Mufti of Egypt, on the Waqf of the Prophet's Companion Tamim Al-Dari and his successors," issued on 7 Rajab 1350, no. 275, p. 99, part 7 (Islamic Vocational Orphanage, Jerusalm, 1984). See also Muhammad Ibshirly and Muhammad Dawud al-Tamimi, Awqaf wa Amlak Al Muslimin fi Filistin (Centre for Researches in Islami History, Arts, and Culture, Istanbul, 1982), which contains an investigation and presentation of one of the land registers in the Ottoman state in which all Muslims' waqfs and properties in teh five provinces of Palestine (Jerusalem Gaza, Safad, Nablus, and 'Ajlun) were registered. These had been kept in Turkey since the tenth century A.H. (the sixteenth century A.D.), that is, since the Ottoman conquest of Palestine in 922 A.H. (1516 A.D.) in the time of Sultan Selim I, in the Ottoman Records House of the Turkish Prime Minister's office in Istanbul.

4. Abd al-Fattah el-Awaisi, "The Conceptual Approach of the Muslim Brothers Toward the Islamic Umma," unpublished paper.

5. See Najm Al-Din Muhammad Ibn Ahmad Al-Ghayti, al-Jawab al-Qawim 'an al-Su'al al-Mut'alliq bi Iqta' al-Sayyid Yamim (investigation by Hasan 'Abd Al-Rahman Al-Silwadi) (Islamic Research Centre, Jerusalem. 1986), pp. 44-45.

6. Shaykh Muhammad Bakhit Al Muti'i, op. cit., pp. 9-10.

7. Muhammad Rafiq al-Tamimi, Al-Iqta' wa awal 'Iqta' fi al-Islam, p. 66, quoted by 'Abd Al-Fattah El-'Awaisi, Darih wa Masjid al-Sahabi al-Jalil Tamim Ibn Aws Al-Dari, Radiya Allahu 'anhu: 1917-1948 (Jerusalem, 1989), p. 20.

8. Karen Armstrong "Sacred Space: the Holiness of Islamic Jerusalem," Journal of Islamic Studies, vol. 1, no. 1, Winter 1997, p. 14.

9. Ibid., p. 18.

10. Ibid., pp. 18-19.

11. Ibid., p. 7.

 

[YESHUA]

LOL. We call it Al-Guds in Arabic which is mean the holy place
And its mentioned in the Quran

Exactly what I mean if Moscow was holy to us then it would also be to the muslims and YERUSHALAYIM is not mention by mane other than Al-Guds and that as fare as I know can be any city do you understand this? And Muhammad never did any night journey to YERUSHALAYIM its a fairytale and a hoax do you think we believe that he had a night journey to the city of David the city of the KING of the UNIVERSE YESHUA.
Shalom and love in the name of YESHUA the ruler over YERUSHALAYIM not allah, and one day HE is coming back to HIS city to redeem it

 

[Blazin Bones]

My Question stems from the "Night Journey". If This were true, and Muhamad Truly met with God that night. Shouldn't Jerusalem be more sacred than Mecca.

Mecca Houses an idol (the meteorite) In the Kabah.
Jerusalem was where Muhammad met Allah. It would just make sense that since he met Allah in Jerusalem, and only Gabriel by Mecca, that Jerusalem be more holy than Mecca.

What do you muslims think?

 

[YESHUA]

My Question stems from the "Night Journey". If This were true, and Muhamad Truly met with God that night. Shouldn't Jerusalem be more sacred than Mecca.

Mecca Houses an idol (the meteorite) In the Kabah.
Jerusalem was where Muhammad met Allah. It would just make sense that since he met Allah in Jerusalem, and only Gabriel by Mecca, that Jerusalem be more holy than Mecca.

What do you muslims think?

muhammad never did any night journey to YERUSHALAYIM and I have heard that it was when I he died or just before he died that he went on a night journey with his horse I just can't picture that he would take a night journey with a horse and being nearly dead makes no sense to me and even if it did make sense its a hoax he never did go to YERUSHALYIM and he never met GOD if he would had he would had converted right on the spot and admitted that YESHUA was the SON OF GOD wouldn't he?
And yes Mecca Houses an idol I have seen a picture of it and everybody is kissing this meteorite.
Somebody have even told me that the hoofmark of his horse is still in YERUSHALAYIM I believe on the Temple Mount.

 

[Muhsen]

My Question stems from the "Night Journey". If This were true, and Muhamad Truly met with God that night. Shouldn't Jerusalem be more sacred than Mecca.

Mecca Houses an idol (the meteorite) In the Kabah.
Jerusalem was where Muhammad met Allah. It would just make sense that since he met Allah in Jerusalem, and only Gabriel by Mecca, that Jerusalem be more holy than Mecca.

What do you muslims think?

Brother Brutus, in Night Journey, Muhammad did not meet God almighty but he did speak to him not in Jerusalem but in the heaven, he ascended from Jerusalem into the Heavens,
And there He did speak to him.

God almighty said, no human being could meet him.

42:51. It is not given to any human being that God should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise .

Jerusalem was the first Gibla for Muslims after that Mecca Became the Gibla for Muslims.

 

[Gary]

Night journey to Jerusalem? .... or another fairy-tale from Muhammad?

According to the Quran, Allah allegedly took Muhammad on a journey from the Kabah in Mecca to the Temple at Jerusalem:

Glory to (Allah) Who did take His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque (Masjid al-Aqsa), whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). S. 17:1

The hadiths all presume the existence of an actual mosque/temple in Jerusalem during Muhammad's time, just as there were actual mosques in Mecca and Medina:

• Narrated Anas ibn Malik
  Allah's Messenger (peace be upon him) said: The prayer of a person in his house is a single prayer; his prayer in the mosque of his tribe has the reward of twenty-five prayers; his prayers in the mosque in which the Friday prayer is observed has the reward of five hundred; his prayer IN THE MOSQUE OF AQSA (i.e. BAYT AL-MAQDIS) has a reward of fifty thousand prayers; his prayer in MY MOSQUE (the Prophet's mosque in Medina) has a reward of fifty thousand prayers; and the prayer in the Sacred Mosque (Ka'bah) at Makkah has a reward of one hundred thousand prayers.
  
  Transmitted by Ibn Majah. (Al-Tirmidhi, Number 247- taken from the Alim CD-ROM Version)

Muhammad is purported to have said that a Muslim should visit the following three Mosques:

• Sahih al-Bukhari Volume 2, Book 21, Number 281:
  
  Narrated Quza'a:
  I heard Abu Said saying four words. He said, "I heard the Prophet (saying the following narrative)." He had participated in twelve holy battles with the Prophet.
  
  Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for THREE Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa, (Mosque of Jerusalem)."

That the phrase Bayt Al-Maqdis undoubtedly refers to the Temple structure located in Jerusalem as the preceding traditions affirm is further clarified in the following hadith:

• Sahih al-Bukhari, Volume 4, Book 55, Number 585:
  
  Narrated Abu Dhar:
  I said, "O Allah's Apostle! Which mosque was first built on the surface of the earth?" He said, "Al-Masjid-ul-Haram (in Mecca)." I said, "Which was built next?" He replied "The mosque of Al-Aqsa (in Jerusalem)." I said, "What was the period of construction between the two?" He said, "Forty years." He added, "Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time)."

This would place the erection of the Kabah at approximately 998 BC., since the construction of the first Temple was not completed by Solomon until BC. 951 (cf. 1 Kings 6:1-7:51).

The problem with all of this is that the first Jerusalem Temple was destroyed by Nebuchadnezzar's Babylonian armies in 587 BC. Furthermore, General Titus and his Roman soldiers leveled the Second Temple in AD. 70, more than five centuries before this alleged night journey to Jerusalem took place. In fact, the Temple that eventually became Masjid al-Aqsa did not come into existence until AD. 691 when Amir Abd-ul-Malik built it.

These preceding factors make it highly improbable to date Sura 17:1 to the time of Muhammad. This passage could have only been written sometime after the erection of Masjid al-Aqsa. This is further substantiated by the fact that Masjid al-Aqsa contains no early references to the supposed night journey. This is a strange omission since Muslims claim that Masjid al-Aqsa was erected in commemoration of this alleged event. The inscriptions that do mention the night journey are later additions made by Abdul Hamid II in 1876, nearly eleven centuries later!!!

In light of all this, we ask the following questions:

• (1) What Temple did Muhammad visit, enter and pray at before ascending to heaven?
  (2) Seeing that the Quran mentions a journey to a Mosque that did not exist during the lifetime of Muhammad, how can you consider the Quran to be 100% the word of God?
  (3) In light of the fact that both the Quran and the Islamic traditions contain this historical error, how can you trust either source to provide you with reliable information on the life of Muhammad and the first Muslims?
  (4) Does not the fact that the Quran mentions a Mosque which was only erected in AD 691 prove that there were Muslims who unashamedly and deceitfully added stories to the Quranic text and passed them off as revelation from God?
  (5) If you cannot find an answer to this historical problem within the Quran, why do you still remain a Muslim?

May God use this article to bring open-minded Muslims to the truth of his word, the Holy Bible.

In the service of our Great God and Savior Jesus Christ forever. Amen.

Source: -here-

:o :o

 

[YESHUA]

Night journey to Jerusalem? .... or another fairy-tale from Muhammad?

According to the Quran, Allah allegedly took Muhammad on a journey from the Kabah in Mecca to the Temple at Jerusalem:

Glory to (Allah) Who did take His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque (Masjid al-Aqsa), whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). S. 17:1

The hadiths all presume the existence of an actual mosque/temple in Jerusalem during Muhammad's time, just as there were actual mosques in Mecca and Medina:

• Narrated Anas ibn Malik
  Allah's Messenger (peace be upon him) said: The prayer of a person in his house is a single prayer; his prayer in the mosque of his tribe has the reward of twenty-five prayers; his prayers in the mosque in which the Friday prayer is observed has the reward of five hundred; his prayer IN THE MOSQUE OF AQSA (i.e. BAYT AL-MAQDIS) has a reward of fifty thousand prayers; his prayer in MY MOSQUE (the Prophet's mosque in Medina) has a reward of fifty thousand prayers; and the prayer in the Sacred Mosque (Ka'bah) at Makkah has a reward of one hundred thousand prayers.
  
  Transmitted by Ibn Majah. (Al-Tirmidhi, Number 247- taken from the Alim CD-ROM Version)

Muhammad is purported to have said that a Muslim should visit the following three Mosques:

• Sahih al-Bukhari Volume 2, Book 21, Number 281:
  
  Narrated Quza'a:
  I heard Abu Said saying four words. He said, "I heard the Prophet (saying the following narrative)." He had participated in twelve holy battles with the Prophet.
  
  Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for THREE Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa, (Mosque of Jerusalem)."

That the phrase Bayt Al-Maqdis undoubtedly refers to the Temple structure located in Jerusalem as the preceding traditions affirm is further clarified in the following hadith:

• Sahih al-Bukhari, Volume 4, Book 55, Number 585:
  
  Narrated Abu Dhar:
  I said, "O Allah's Apostle! Which mosque was first built on the surface of the earth?" He said, "Al-Masjid-ul-Haram (in Mecca)." I said, "Which was built next?" He replied "The mosque of Al-Aqsa (in Jerusalem)." I said, "What was the period of construction between the two?" He said, "Forty years." He added, "Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time)."

This would place the erection of the Kabah at approximately 998 BC., since the construction of the first Temple was not completed by Solomon until BC. 951 (cf. 1 Kings 6:1-7:51).

The problem with all of this is that the first Jerusalem Temple was destroyed by Nebuchadnezzar's Babylonian armies in 587 BC. Furthermore, General Titus and his Roman soldiers leveled the Second Temple in AD. 70, more than five centuries before this alleged night journey to Jerusalem took place. In fact, the Temple that eventually became Masjid al-Aqsa did not come into existence until AD. 691 when Amir Abd-ul-Malik built it.

These preceding factors make it highly improbable to date Sura 17:1 to the time of Muhammad. This passage could have only been written sometime after the erection of Masjid al-Aqsa. This is further substantiated by the fact that Masjid al-Aqsa contains no early references to the supposed night journey. This is a strange omission since Muslims claim that Masjid al-Aqsa was erected in commemoration of this alleged event. The inscriptions that do mention the night journey are later additions made by Abdul Hamid II in 1876, nearly eleven centuries later!!!

In light of all this, we ask the following questions:

• (1) What Temple did Muhammad visit, enter and pray at before ascending to heaven?
  (2) Seeing that the Quran mentions a journey to a Mosque that did not exist during the lifetime of Muhammad, how can you consider the Quran to be 100% the word of God?
  (3) In light of the fact that both the Quran and the Islamic traditions contain this historical error, how can you trust either source to provide you with reliable information on the life of Muhammad and the first Muslims?
  (4) Does not the fact that the Quran mentions a Mosque which was only erected in AD 691 prove that there were Muslims who unashamedly and deceitfully added stories to the Quranic text and passed them off as revelation from God?
  (5) If you cannot find an answer to this historical problem within the Quran, why do you still remain a Muslim?

May God use this article to bring open-minded Muslims to the truth of his word, the Holy Bible. In the service of our Great God and Savior Jesus Christ forever. Amen.

Source: -here-

:o :o

YES and AMEN to that
Shalom and love in the name of YESHUA the truth and the only way to heaven, I have somewhere read an explanation to the problem and the errors in the story of Muhammads night journey and the explanation was just a erroneous as the night journey.

 

[Muhsen]

Night journey to Jerusalem? .... or another fairy-tale from Muhammad?

According to the Quran, Allah allegedly took Muhammad on a journey from the Kabah in Mecca to the Temple at Jerusalem:

Glory to (Allah) Who did take His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque (Masjid al-Aqsa), whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). S. 17:1

The hadiths all presume the existence of an actual mosque/temple in Jerusalem during Muhammad's time, just as there were actual mosques in Mecca and Medina:

• Narrated Anas ibn Malik
  Allah's Messenger (peace be upon him) said: The prayer of a person in his house is a single prayer; his prayer in the mosque of his tribe has the reward of twenty-five prayers; his prayers in the mosque in which the Friday prayer is observed has the reward of five hundred; his prayer IN THE MOSQUE OF AQSA (i.e. BAYT AL-MAQDIS) has a reward of fifty thousand prayers; his prayer in MY MOSQUE (the Prophet's mosque in Medina) has a reward of fifty thousand prayers; and the prayer in the Sacred Mosque (Ka'bah) at Makkah has a reward of one hundred thousand prayers.
  
  Transmitted by Ibn Majah. (Al-Tirmidhi, Number 247- taken from the Alim CD-ROM Version)

Muhammad is purported to have said that a Muslim should visit the following three Mosques:

• Sahih al-Bukhari Volume 2, Book 21, Number 281:
  
  Narrated Quza'a:
  I heard Abu Said saying four words. He said, "I heard the Prophet (saying the following narrative)." He had participated in twelve holy battles with the Prophet.
  
  Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for THREE Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa, (Mosque of Jerusalem)."

That the phrase Bayt Al-Maqdis undoubtedly refers to the Temple structure located in Jerusalem as the preceding traditions affirm is further clarified in the following hadith:

• Sahih al-Bukhari, Volume 4, Book 55, Number 585:
  
  Narrated Abu Dhar:
  I said, "O Allah's Apostle! Which mosque was first built on the surface of the earth?" He said, "Al-Masjid-ul-Haram (in Mecca)." I said, "Which was built next?" He replied "The mosque of Al-Aqsa (in Jerusalem)." I said, "What was the period of construction between the two?" He said, "Forty years." He added, "Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time)."

This would place the erection of the Kabah at approximately 998 BC., since the construction of the first Temple was not completed by Solomon until BC. 951 (cf. 1 Kings 6:1-7:51).

The problem with all of this is that the first Jerusalem Temple was destroyed by Nebuchadnezzar's Babylonian armies in 587 BC. Furthermore, General Titus and his Roman soldiers leveled the Second Temple in AD. 70, more than five centuries before this alleged night journey to Jerusalem took place. In fact, the Temple that eventually became Masjid al-Aqsa did not come into existence until AD. 691 when Amir Abd-ul-Malik built it.

These preceding factors make it highly improbable to date Sura 17:1 to the time of Muhammad. This passage could have only been written sometime after the erection of Masjid al-Aqsa. This is further substantiated by the fact that Masjid al-Aqsa contains no early references to the supposed night journey. This is a strange omission since Muslims claim that Masjid al-Aqsa was erected in commemoration of this alleged event. The inscriptions that do mention the night journey are later additions made by Abdul Hamid II in 1876, nearly eleven centuries later!!!

In light of all this, we ask the following questions:

• (1) What Temple did Muhammad visit, enter and pray at before ascending to heaven?
  (2) Seeing that the Quran mentions a journey to a Mosque that did not exist during the lifetime of Muhammad, how can you consider the Quran to be 100% the word of God?
  (3) In light of the fact that both the Quran and the Islamic traditions contain this historical error, how can you trust either source to provide you with reliable information on the life of Muhammad and the first Muslims?
  (4) Does not the fact that the Quran mentions a Mosque which was only erected in AD 691 prove that there were Muslims who unashamedly and deceitfully added stories to the Quranic text and passed them off as revelation from God?
  (5) If you cannot find an answer to this historical problem within the Quran, why do you still remain a Muslim?

May God use this article to bring open-minded Muslims to the truth of his word, the Holy Bible. In the service of our Great God and Savior Jesus Christ forever. Amen.

Source: -here-

:o :o

YES and AMEN to that
Shalom and love in the name of YESHUA the truth and the only way to heaven, I have somewhere read an explanation to the problem and the errors in the story of Muhammads night journey and the explanation was just a erroneous as the night journey.

May God guide all good people to the truth. Islam
Amen Amen

 

[YESHUA]

Night journey to Jerusalem? .... or another fairy-tale from Muhammad?

According to the Quran, Allah allegedly took Muhammad on a journey from the Kabah in Mecca to the Temple at Jerusalem:

Glory to (Allah) Who did take His Servant for a Journey by night from the Sacred Mosque to the Farthest Mosque (Masjid al-Aqsa), whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). S. 17:1

The hadiths all presume the existence of an actual mosque/temple in Jerusalem during Muhammad's time, just as there were actual mosques in Mecca and Medina:

• Narrated Anas ibn Malik
  Allah's Messenger (peace be upon him) said: The prayer of a person in his house is a single prayer; his prayer in the mosque of his tribe has the reward of twenty-five prayers; his prayers in the mosque in which the Friday prayer is observed has the reward of five hundred; his prayer IN THE MOSQUE OF AQSA (i.e. BAYT AL-MAQDIS) has a reward of fifty thousand prayers; his prayer in MY MOSQUE (the Prophet's mosque in Medina) has a reward of fifty thousand prayers; and the prayer in the Sacred Mosque (Ka'bah) at Makkah has a reward of one hundred thousand prayers.
  
  Transmitted by Ibn Majah. (Al-Tirmidhi, Number 247- taken from the Alim CD-ROM Version)

Muhammad is purported to have said that a Muslim should visit the following three Mosques:

• Sahih al-Bukhari Volume 2, Book 21, Number 281:
  
  Narrated Quza'a:
  I heard Abu Said saying four words. He said, "I heard the Prophet (saying the following narrative)." He had participated in twelve holy battles with the Prophet.
  
  Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for THREE Mosques i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa, (Mosque of Jerusalem)."

That the phrase Bayt Al-Maqdis undoubtedly refers to the Temple structure located in Jerusalem as the preceding traditions affirm is further clarified in the following hadith:

• Sahih al-Bukhari, Volume 4, Book 55, Number 585:
  
  Narrated Abu Dhar:
  I said, "O Allah's Apostle! Which mosque was first built on the surface of the earth?" He said, "Al-Masjid-ul-Haram (in Mecca)." I said, "Which was built next?" He replied "The mosque of Al-Aqsa (in Jerusalem)." I said, "What was the period of construction between the two?" He said, "Forty years." He added, "Wherever (you may be, and) the prayer time becomes due, perform the prayer there, for the best thing is to do so (i.e. to offer the prayers in time)."

This would place the erection of the Kabah at approximately 998 BC., since the construction of the first Temple was not completed by Solomon until BC. 951 (cf. 1 Kings 6:1-7:51).

The problem with all of this is that the first Jerusalem Temple was destroyed by Nebuchadnezzar's Babylonian armies in 587 BC. Furthermore, General Titus and his Roman soldiers leveled the Second Temple in AD. 70, more than five centuries before this alleged night journey to Jerusalem took place. In fact, the Temple that eventually became Masjid al-Aqsa did not come into existence until AD. 691 when Amir Abd-ul-Malik built it.

These preceding factors make it highly improbable to date Sura 17:1 to the time of Muhammad. This passage could have only been written sometime after the erection of Masjid al-Aqsa. This is further substantiated by the fact that Masjid al-Aqsa contains no early references to the supposed night journey. This is a strange omission since Muslims claim that Masjid al-Aqsa was erected in commemoration of this alleged event. The inscriptions that do mention the night journey are later additions made by Abdul Hamid II in 1876, nearly eleven centuries later!!!

In light of all this, we ask the following questions:

• (1) What Temple did Muhammad visit, enter and pray at before ascending to heaven?
  (2) Seeing that the Quran mentions a journey to a Mosque that did not exist during the lifetime of Muhammad, how can you consider the Quran to be 100% the word of God?
  (3) In light of the fact that both the Quran and the Islamic traditions contain this historical error, how can you trust either source to provide you with reliable information on the life of Muhammad and the first Muslims?
  (4) Does not the fact that the Quran mentions a Mosque which was only erected in AD 691 prove that there were Muslims who unashamedly and deceitfully added stories to the Quranic text and passed them off as revelation from God?
  (5) If you cannot find an answer to this historical problem within the Quran, why do you still remain a Muslim?

May God use this article to bring open-minded Muslims to the truth of his word, the Holy Bible. In the service of our Great God and Savior Jesus Christ forever. Amen.

Source: -here-

:o :o

YES and AMEN to that
Shalom and love in the name of YESHUA the truth and the only way to heaven, I have somewhere read an explanation to the problem and the errors in the story of Muhammads night journey and the explanation was just a erroneous as the night journey.

May God guide all good people to the truth. Islam
Amen Amen

Muhsen why do you use a Hebrew word as Amen I thought you've suppose to hate Israel?
Do you even know the real meaning of AMEN?
Shalom and love in the name of YESHUA our only AMEN

 

[Muhsen]

Because Amen is arabic word which means Oh God answer me please.

 

[YESHUA]

Because Amen is arabic word which means Oh God answer me please.

But thats not the real meaning of the word and since Amen is not an arabic word but a Hebrew word it should be used according to its meaning not for what ever you think it means and is it in the Qur'an? It looks like your Muhammad have adopted quite a lot from the Jews and the Christians
And the Bible tells us that in YESHUA we have our YEA and AMEN meaning that it will always be that way it can not be reversed.
Shalom and love in the name of YESHUA HE is our AMEN

Romans 11

36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

Romans 15

33 Now the God of peace be with you all. Amen

Romans 16

20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

Romans 16

24 The grace of our Lord Jesus Christ be with you all. Amen.

Romans 16

27 To God only wise, be glory through Jesus Christ for ever. Amen.

1 Corinthians 16

24 My love be with you all in Christ Jesus. Amen.

2 Corinthians 1

20 For all the promises of God in him (YESHUA) are yea, and in him Amen, unto the glory of God by us.
Amen is still used today in Yisrael, in everyday conversation.

 

[Muhsen]

No it's arabic word 100%