Copy of Gaza and The Temple (Al-Haykel)

Gaza and The Temple (Al-Haykel)


In our exploration of the complex interplay of historical events, religious narratives, and current geopolitical intricacies, the focus is on ‘Gaza and The Temple ascribed to Prophet Soliman (Al-Haykel): “Unveiling Mysteries” emerges as a seminal examination. This comprehensive blog is divided into two distinct yet interconnected parts, each delving into the depths of historical, theological, and political landscapes that continue to shape our world.


Part I: Historical and Religious Contexts: The first part of the blog serves as a deep dive into the historical and religious underpinnings of two pivotal elements: The Temple (The Haykel) and its significance within the Zionist narrative, and the contemporary situation in Gaza as perceived through the lens of Islamic tradition. This segment sheds light on how these historical and religious narratives intertwine with modern political dynamics, influencing policies and actions on a global scale.


In this section, readers will encounter a detailed examination of The Temple attributed to Prophet Soliman, tracing its roots from its construction under Prophet/King Solimanto its destruction and the enduring aspiration for its restoration within Zionist thought. Simultaneously, the narrative from an Islamic perspective is carefully analyzed, challenging the historical accuracy of the Temple, and exploring its implications within Islamic teachings and traditions.


Part II: Geopolitics and Prophetic Narratives: The second part of the blog shifts focus to the complex world of geopolitics, ideology, and the Palestinian conflict, emphasizing the significant role religion plays in this ongoing struggle. Here, we explore the multifaceted nature of the Palestinian conflict, not just as a territorial dispute but as an ideological and religious confrontation, deeply embedded in the narratives of Zionism and Islam.


Furthermore, this part delves into Surat Al-Isra'”Bani Israel”, a chapter from the Quran, to unveil the prophetic narratives and historical complexities that frame the actions and events surrounding the Children of Israel. This exploration includes discussions on the first and second instances of corruption attributed to the Children of Israel, the role of the Jews of Yathrib (Madinah) in early Islamic history, and the unfolding saga of Zionist movements since the Balfour Declaration.


A Journey of Discovery: As readers embark on this journey through “Gaza and The Temple (Al-Haykel): Unveiling Mysteries,” they will navigate a labyrinth of historical events, divine prophecies, and political intrigue. Each part of the blog complements the other, offering a comprehensive understanding that illuminates the past and provides valuable insights into the present and future. Join us as we uncover the layers of history and faith, seeking to understand the complex interplay of religion and politics in shaping the narratives of our time.


Part I: Historical and Religious Contexts


In Islamic tradition, the narrative of the Haykal, as interpreted within the context of Zionism, transcends a mere historical recounting. It emerges as a complex symbol laden with divine mystery and wisdom. This interpretation gains profound significance when juxtaposed with contemporary events in Gaza and Palestine. Islamic teachings guide us to view these occurrences through the lens of divine decree, a concept unfolding in four interconnected levels: Allah’s knowledge, His written decree, His will for creation, and ultimately, His act of creation.


The story of the Haykel attributed to Prophet Soliman  in the Zionist narrative takes on a multidimensional role, extending beyond its historical and architectural essence. For some Zionists, the temple symbolizes a deep-rooted belief, influencing their geopolitical stance and actions. This interpretation, seen as a catalyst for specific policies and actions, reflects the intricate interplay between religious narratives and modern political dynamics. In Islam, such developments are perceived as integral parts of Allah’s broader plan, highlighting the complex nature of divine will as it manifests in modern events like those in Gaza. This viewpoint fosters an enriched understanding of the impact of historical and religious beliefs on contemporary geopolitical scenarios, influencing actions and policies with both historical resonance and current relevance.


At the foundational level, we acknowledge Allah’s omniscience — His encompassing knowledge of all occurrences, including the rise and fall of temples and the evolution of conflicts. This divine awareness assures us that every facet of history and current affairs is under His watchful eye. The Second level, represented by the written decree in Al-Laugh Al-Mahfuz (the Preserved Tablet), suggests that the chronicles of Soliman’s Temple and Gaza’s unfolding events are predestined parts of a divine script. This script, encompassing every human action and divine intervention, reaffirms that nothing is coincidental or purposeless.


The Third level concerns the realization of divine will, where preordained events come to fruition. Just as the construction and destruction of Solomon’s Temple were acts of divine will, so are the happenings in Gaza. This belief instills purpose and significance in these events, prompting believers to seek deeper meanings and insights. The Final level, the act of creation, is where divine decree materializes in reality, echoing how the physical presence of the Temple and the current events in Gaza manifest Allah’s plan. This realization underscores Allah’s omnipresence and omnipotence, encouraging believers to find solace in His wisdom and guidance.


We gain unique insights by exploring the historical and spiritual aspects of the Temple in parallel with the current situation in Gaza through the prism of divine decree. This approach deepens our historical understanding and broadens our perspective on contemporary challenges. It inspires trust in Allah’s plan, nurturing patience, steadfastness, and strength in our faith. This exploration within Islamic tradition does more than reveal the mysteries of Solomon’s Temple; it offers a profound framework for interpreting and finding meaning in today’s events.


Zionist Ideology and the Temple: Historical and Modern Perspectives

The narrative of the Temple, or Beit HaMikdash in Hebrew, is a pivotal element in Jewish and Zionist history. Revered as the First Temple, it is believed to have been established under the rule of Prophet/King Daud in the 10th Century BCE on Mount Moriah, present-day Temple Mount in Jerusalem, a site also housing significant Islamic holy sites like Al-Aqsa Mosque and the Dome of the Rock.

Historical Foundations and Political Implications: Prophet/King Daud is traditionally credited with conceptualizing the Temple, with its actual construction realized by his son, Soliman . Beyond its architectural splendor, the Temple symbolized the Jewish people’s covenant with God and served as their primary worship center, housing sacred relics like the Ark of the Covenant. The Temple’s eventual demise in 587 BCE during Nebuchadnezzar II’s Siege of Jerusalem marked a profound moment in Jewish history, leading to the Babylonian Exile and a lasting impact on Jewish collective memory.

Zionist Aspirations and the Temple’s Symbolism: The destruction of the Temple and the ensuing Jewish diaspora profoundly influenced Zionist ideology. A key Zionist objective, as outlined in early 20th-century literature, was the reclamation of Palestine, the restoration of a Jewish state, the rebuilding of the Temple, and reestablishing a Davidic monarchy in Jerusalem. This vision of the Temple transcends its physicality, embodying a symbol of Jewish sovereignty and spiritual identity, integral to Zionist aspirations for national revival.

Contentious Location and Modern Dynamics: The exact location of the Temple remains a subject of debate, often associated with the current site of the Dome of the Rock. This area’s sanctity and religious sensitivities have led many Jewish authorities to deem it off-limits, though it has not deterred all visits. The Second Temple, constructed on the same site and later destroyed by the Romans in 70 CE, further complicates the historical narrative, adding layers to the religious and political significance of the area.

Jerusalem’s Transformation and the Jewish Diaspora: Over centuries, Jerusalem experienced significant transformations, notably under Emperor Hadrian and later during the rise of Christianity. This led to a reduced Jewish presence and the use of the Temple site for non-sacred purposes. Despite these changes and the widespread Jewish diaspora, the memory and significance of Jerusalem and the Temple endured in Jewish consciousness.

The 19th Century Zionist MovementThe 19th Century saw a resurgence in Zionist interest in Jerusalem, culminating in the first Congress 1897 under Theodor Herzl. This movement, motivated by political, territorial, and spiritual goals, particularly emphasized the desire to rebuild the Temple as a symbol of Jewish national identity and spiritual renewal.

In summary, the Temple narrative weaves through Zionist history as a cornerstone of religious, cultural, and national identity, shaping Zionist aspirations and influencing the complex dynamics of the Middle East. Its historical, political, and spiritual dimensions resonate in contemporary Jewish and Zionist thought, underscoring its enduring significance in the region’s narrative tapestry.



The Myth of The Temple (Haykal) among the Zionists, Does it Stand Against Historical Facts?

 Muslims have a well-founded position regarding the Temple attributed to Solomon; peace be upon him, and it is rooted in historical evidence and religious teachings. Here are several compelling points that support the Muslim perspective:

Refuting the Myth of the Temple: A Critical Examination

  1. Al-Aqsa Mosque’s Historical Precedence:Historical records indicate that the Al-Aqsa Mosque was established by Prophets Ibrahim or Jacob long before Solomon. It is doubtful that Prophet Soliman, a true prophet of monotheism, would demolish a place of worship built by previous prophets to construct a temple.
  2. Prophetic Testimony on Al-Masjid Al-Aqsa: As narrated in the Hadith collections of Al-Bukhari and Muslim, Al-Masjid Al-Aqsa is acknowledged as predating all mosques on Earth, except Al-Masjid Al-Haram, underscoring its profound religious and historical importance.
  3. Temple Concept’s Pagan Roots:The notion of sanctifying temples is rooted in ancient pagan traditions from Iraq, Syria, and Egypt, conflicting with the monotheistic teachings of Prophet Solomon and other prophets.
  4. Quranic Depiction of Soliman’s Glass Palace:The Quran describes a magnificent glass palace built by Prophet Soliman, impressing the Queen of Sheba with its beauty and leading her to embrace Islam. This account contrasts starkly with the Temple narrative.
  5. Absence of Quranic Reference to Solioman’s Temple: The Quran recounts the lives of Prophets Daud and Soliman but makes no mention of the Temple’s construction, raising questions about its claimed importance in Jewish history.
  6. Questioning Jewish Textual Reliability:The existence of the Temple is mentioned exclusively in Jewish texts, which have undergone alterations over time. This undermines their credibility as sources of historical fact.
  7. Infeasible Construction Details: The biblical descriptions of the Temple’s construction, involving vast quantities of precious materials and labor, appear exaggerated and need more believability.
  8. Discrepancies in Temple Dimensions:The size of the Temple, as described in Jewish texts, is disproportionately small compared to its alleged grandeur, casting further doubt on its existence.
  9. Monotheistic Worship Discrepancy:Assuming the Temple’s existence, it would have been a site for monotheistic worship, contrary to the practices of those who historically persecuted prophets or denied the prophethood of Daud and Soliman .
  10. Historical and Archaeological Evidence:Archaeological findings from the Umayyad, Abbasid, and Ottoman eras highlight Al-Aqsa Mosque’s exclusively Islamic nature, debunking claims of Jewish historical ties to the site.
  11. Distortion and Racism in Zionist Claims: The contemporary Zionist movement’s attempts to link itself with Prophet Soliman and their efforts to demolish the Al-Aqsa Mosque are based on distorted beliefs, far removed from Soliman’s monotheistic teachings and just rule.
  12. Upholding Prophetic Legacies: Muslims have a right to defend the actual histories of Prophets Daud , and Soliman, clearing their names from misconceptions and upholding their legacies as outlined in Islamic teachings and the Holy Quran. 

In conclusion, the Muslim perspective, supported by historical, archaeological, and religious evidence, strongly contests the historical accuracy of attributing the Temple to Solomon. This stance is further reinforced by scholarly works questioning the validity of Zionist claims regarding the Temple. 

We, as Muslims, have the right to defend historical truth and the excellent biography and good example of both Daud, and Soliman  and to free them from the lies and false beliefs attributed to them without any evidence or proof except delusions, myths, and legends. Despite these overwhelming historical facts, those who follow the contemporary Zionist movement indicate their seriousness in demolishing Al-Aqsa Mosque according to their prevailing distorted belief and their attempt to establish a historical connection with Prophet Soliman, who in reality is a prophet of Allah who called for monotheism and ruled among people with justice, far removed from the racism and falsehoods promoted by the Zionist occupation and its unjust and oppressive practices. 

All the racist practices carried out by Sharon, Ben-Gurion, Netanyahu, Lieberman, Barak, or any Zionist politician have nothing to do with the methodology, belief, or conduct of Soliman.It is our right as Muslims to defend the historical truth, the excellent biography, and the good example of both Daud  and Soliman and to free them from the lies and false beliefs attributed to them without any evidence or proof except delusions, myths, and legends. We have the right to defend their prophethood and clear them of the accusations and slander attributed to them in their biographies. Our pure Islamic belief, as presented in the Holy Quran and the authentic Prophetic Sunnah, obligates us to do so.The Holy Quran clarified the most overwhelming truths of the biographies of Daud  and Soliman, responding to the Jewish distortion of these great prophets. 

They maligned Prophet Soliman  and accused him of disbelief in Allah, claiming that he leaned towards idols and said that Soliman  ruled his kingdom only by magic and with the help of devils. They also distorted the image of his father, David, saying that he enslaved them and held the sword above their necks, forgetting that he was a sent prophet and the grandson of sent prophets. They claimed that he borrowed money and burdened people with taxes to build their alleged temple. How astonishing! Where is this temple that the Prophet Soliman  built at their expense and with the taxes he imposed on them?

Muslims strongly argue against the historical accuracy of attributing the Temple to Soliman. The evidence suggests that the concept of the Temple may be a fabrication aimed at connecting Jews to the city and promoting their return. Numerous books and studies, such as “The Alleged Temple Between Illusion and Reality” by Dr. Abdul Nasser Qassim Al-Farrah and “The Deficiency of Zionist Claims Regarding the  Temple” by Dr. Saleh Hussein Al-Raqab, support this perspective.


As we conclude Part I of “Gaza and The Temple (Al-Haykel): Unveiling Mysteries,” it becomes evident that the narrative of the Children of Israel, encompassing both Jewish and Christian branches, is a central theme within Islamic tradition. Their story, intricately woven throughout the Quran, serves as a historical account and a cautionary tale for the Ummah (Muslim community). This reflection is pivotal, for it teaches faith, obedience, and the consequences of deviation from divine guidance.


The Quran’s focus on the Children of Israel, from Surat Al-Fatihah to Surat Al-Baqarah and Al-Imran, highlights the importance of understanding their journey. In Surat Al-Fatihah, those who earned Allah’s wrath are identified as the disbelievers among the Children of Israel, and those who are misguided are recognized as the Christians. Surat Al-Baqarah delves into the Jewish branch, revealing their history, trials, and the divine messages sent to them. At the same time, Al-Imran focuses on the Christian branch, exploring their theological perspectives and deviations.

This recurring theme throughout the Quran is so prevalent that some scholars opine that the entire Quran is, to a significant extent, a commentary on the Children of Israel and the Prophet Musa (Moses). Their stories are not merely historical recounts but are imbued with profound lessons and warnings. They serve as mirrors reflecting the potential pitfalls of spiritual arrogance, the danger of turning away from divine guidance, and the importance of steadfastness in faith.


As we transition into Part II of our blog, we prepare to delve into a chapter of immense significance and depth: Surat Al-Isra’, also known as the chapter of Bani Israel. This chapter, named after the miraculous night journey of Prophet Muhammad (peace be upon him), intertwines the past with the present, offering insights into the ongoing narrative of the Children of Israel and their role in Islamic eschatology.

In Part II, we will explore how Surat Al-Isra’, along with other Quranic references, continues to shape our understanding of the historical and prophetic narratives concerning the Children of Israel. This exploration will provide a broader perspective, enabling us to comprehend the overarching themes of divine testing, mercy, and the cyclical nature of human history as reflected in the Quran.


The chapter of Al-Isra’, with its dual name symbolizing both the journey and the lineage of a significant prophetic tradition, offers a unique opportunity to delve deeper into the Quran’s portrayal of the Children of Israel. From the earliest revelations to the Prophet Muhammad, we will examine how their story encapsulates crucial lessons for Muslims today. In doing so, Part II aims to provide a historical or theological analysis and a reflective journey through Quranic wisdom. It invites us to ponder, learn, and apply these timeless lessons to our contemporary context, ensuring that the cautionary tales of the past illuminate our path forward.

As we embark on this enlightening journey through Part II, we hold onto the Quranic directive to seek knowledge, understand our history, and remain vigilant in our faith. Join us as we continue to unravel the mysteries and lessons embedded within the rich tapestry of Islamic tradition and the enduring narrative of the Children of Israel.



Part II: Geopolitics and Prophetic Narratives 



The Palestinian/Zionists conflict has long been a source of geopolitical tension and strife. It is an intricate web of historical, ideological, and religious narratives, with various actors, countries, international bodies, and statesmen holding diverse perspectives and agendas. While the conflict has deep-rooted religious significance, it has become a battleground for political and ideological struggles. In this blog, we explore the multifaceted nature of the Palestinian conflict, emphasizing the religious dimension and the challenges Muslims face who seek to address it through a religious lens.

The Geopolitical Arena and the Zionist Agenda: At its core, the Palestinian conflict is not just a territorial dispute; it is an ideological struggle deeply embedded in religious narratives. The Zionist movement, driven by the belief in the establishment of a Jewish homeland in historical Palestine, has garnered international support from states, organizations, and individuals who share this vision. This support has translated into political and military backing for the State of Israel.

The geopolitical arena concerning the Zionist agenda is complex, with powerful nations aligning themselves with Israel for various reasons, including political alliances, economic interests, and historical ties. The result is a lopsided power dynamic that significantly favors Israel, making it challenging for Palestinians to assert their rights and claims to land and sovereignty.


The Religious Perspective: For Muslims, the Palestinian conflict is not just a political or territorial dispute; it holds deep religious significance. Al-Masjid Al-Aqsa, located in Jerusalem, is one of the holiest sites in Islam, and its sanctity is deeply ingrained in the faith of Muslims worldwide. The ongoing conflict and occupation of Al-Aqsa by Israeli forces are perceived as a direct affront to Islamic heritage and religious rights.

Muslims who approach the Palestinian conflict from a religious perspective face a unique set of challenges. They are often accused of being extremists or even terrorists for their unwavering commitment to defending the rights of Palestinians and the sanctity of Al-Aqsa. This conflation of religious fervor with terrorism is a distortion of the genuine concerns and aspirations of Muslims worldwide.

The Disparity in Establishing Entities: One glaring disparity in the Palestinian-Israeli conflict is the unequal treatment of Muslims and Zionists regarding the establishment of their respective entities. While Israel was formed through the efforts of Zionist extremists, the Palestinian struggle for statehood and self-determination faces immense obstacles. Muslims, both within and outside the region, are disallowed from establishing their Islamic entity anywhere in the world without facing accusations of extremism.


This double standard raises questions about fairness and justice in international politics. It underscores the need for a balanced approach that acknowledges the legitimate aspirations of both Palestinians and Israelis, recognizing their historical connections to the land and their right to self-determination.


The Palestinian conflict is a multifaceted challenge encompassing geopolitics, ideology, and religion. For Muslims, it represents a deeply rooted religious concern, particularly in defense of Al-Aqsa. While navigating this complex terrain, Muslims who approach the issue from a religious perspective face unwarranted accusation of extremism. The unequal treatment between Zionists and Muslims in their pursuit of statehood highlights the need for a fair and just resolution that respects the rights and aspirations of all parties involved. Ultimately, a comprehensive solution to the Palestinian-Israeli conflict must address the religious, ideological, and geopolitical dimensions to achieve lasting peace and justice.


Surat Al-Isra’: Unveiling Prophetic Narratives and Historical Complexities: 

Amid a global religious campaign and a persistent drive for the international recognition of certain agendas, we, as Muslims, find ourselves pondering the future. What unfolds worldwide, and how does it align with our Islamic narratives? Will the aspirations of the Zionist movement come to fruition, leading to the destruction of Al Masjid Al-Aqsa? Are we on the brink of witnessing the establishment of their envisioned empire stretching from the Nile to the Euphrates before the return of Jesus? These questions hang in the air as we delve into Surat Al-Isra’s depths.

Surat Al-Isra’: A Divine Tapestry of Prophecies: Surat Al-Isra’, also known as “The Night Journey,” takes us on a journey into divine prophecies and veiled revelations, weaving a complex and intricate narrative. To truly grasp its profound meanings, one must possess a deep and comprehensive understanding of both the Quran and the Sunnah – the teachings and traditions of the Prophet Muhammad. These individuals are equipped to appreciate the depth of knowledge embedded within its verses.


One of the most striking examples of the Quran’s divine precision and foresight can be found within this Surah. It provides a detailed prophecy concerning the Children of Israel, particularly their connection to the present-day circumstances surrounding Al-Masjid Al-Aqsa. This sacred space’s ongoing conflict and occupation stand as a testament to the Quran’s accuracy in foretelling future events.


A Symbolic Connection:Surat Al-Isra’ subtly establishes a symbolic connection between Al-Aqsa in Jerusalem and Al-Haram in Mecca, shedding light on the deep ancestral bond shared between the descendants of Ibrahim, Isaac, and Ismail (peace be upon them). While this linkage may have been obscured or overlooked in the Old Testament, the Quran brings it to the forefront, emphasizing its significance and reinforcing the interconnectedness of these two holy sites.


Exploring the Children of Israel’s Dual Instances of Corruption: Within Surat Al-Isra’, we encounter a hidden prophecy ripe for exploration. Allah reveals a divine prophecy to the Children of Israel, forewarning them of two periods of great mischief and rampant arrogance. The unfolding of this prophecy reveals divine intervention, the rise and fall of nations, and a powerful message about repentance and divine mercy.


“And indeed, We have decreed in the Scripture for the Children of Israel, ‘You will surely cause corruption on the earth twice, and you will surely reach a degree of great arrogance. So, when the time for the first of the two came, We sent against you servants of Ours possessing great military might, and they probed even into the homes, and it was a promise fulfilled. Then We gave back to you a return victory over them, and We reinforced you with wealth and sons and made you more numerous in manpower [saying], ‘If you do well, you do well for yourselves; and if you do evil, [you do it] to yourselves.’ Then when the second promise came, [We permitted them] to disfigure your faces and to enter the temple as they had entered it the first time, and to destroy what they had taken over with [total] destruction. [Then Allah said], ‘It is expected, if you repent, that your Lord will have mercy upon you; but if you return [to sin], We will return [to punishment], and We have made Hell, for the disbelievers, a prison-bed.’” (17: 4-8)

While the precise nature of these two instances of disruption and turmoil caused by the Children of Israel remains a subject of interpretation among scholars, we can trace their historical path from the time of their liberation from Egyptian captivity under the leadership of Prophet Musa (peace be upon him).


As we journey through Surat Al-Isra’, we gain insight into divine prophecies and revelations and develop a deeper appreciation for the intricate web of connections and profound wisdom it encompasses. This Surah serves as a beacon of guidance in uncertain times, reminding us of the divine narratives that shape our world and the importance of understanding them comprehensively and nuancedly.


When it comes to pinpointing the precise nature of the two occasions of disruption and turmoil caused by the Children of Israel, authentic sources do not provide an explicit account. This has led scholars to exercise their interpretative judgment to understand and make sense of these pivotal events. Before we dive into their analytical insights, let’s first trace the historical path of the Children of Israel after they were freed from Egyptian captivity under the vigilant leadership of Prophet Musa.


Prophet Musa’s Leadership:

The remarkable deliverance of the Children of Israel from the tyranny of Pharaoh marked the end of a chapter of direct divine intervention. They journeyed to the Sinai Peninsula, where they received the Torah from Prophet Musa. This critical point in history denoted a departure from the previous pattern of divine support, transitioning towards the institution of Jihad and altering how divine assistance manifested.


Prophet Musa was commanded to lead the Children of Israel into the Holy Land. However, they were met with resistance from within when faced with confronting the giants inhabiting the land. Despite Prophet Musa’s encouragement, reminding them of Allah’s past favors, including the bestowment of prophethood and kingship, they wavered and refused to advance. This reluctance and disobedience led to Allah’s decree that they would wander in the desert for forty years, separated from the divine gift of the Holy Land. This episode set a tone for their subsequent journey, defining their relationship with divine commands and the pursuit of Jihad.


Subsequently, after Prophet Musa’s passing, Joshua (Yusha Ibn Noon) assumed leadership and led them into Jerusalem. The historical journey of the Children of Israel in Jerusalem is intricate and unfolds through several key phases.


Yusha’s Miraculous conquest of  Bayt Al-Maqddis:

Upon the passing of Musa (Moses), the leadership of the Children of Israel transitioned to Yusha ibn Nun. Though Yusha ibn Nun is not explicitly mentioned in the Quran, he is referred to as the devoted servant accompanying Musa in his quest, as stated in Surah Al-Kahf:

“And [remember] when Musa said to his servant, ‘I will not give up until I reach the junction of the two seas or [continue] for a long period.'”[18:60]

The Prophet Muhammad identified Yusha ibn Nun as this devoted servant in several authentic hadiths, emphasizing his close relationship with revelation and his mentor, Musa. Yusha’s deep righteousness and dedication made him the ideal successor, stepping into the role of prophet and leader for the Children of Israel.

With Yusha ibn Nun’s leadership, the Children of Israel were destined to return to the Holy Land, fulfilling a victory that had eluded them during the times of Musa and Harun (Aaron), who both departed this world while the community was still wandering in the wilderness. The Prophet Muhammad shed light on this delay, stating, “None of the ones who worshipped the calf entered Jerusalem.”


This generation, raised in slavery, lacked the strength, and resolve for victory. Thus, AllahE ordained 40 years of wandering, allowing for a transformation. A new, liberated generation, nurtured under the guidance of the Torah and the teachings of Musa and Harun, emerged, ready for triumph.


The pivotal moment came as Yusha ibn Nun led the Children of Israel into battle against the giants of Jerusalem. As the sun set, Yusha, aware that victory hinged on extending the day, made a miraculous appeal to AllahE, resulting in the sun’s halt until victory was achieved.


Through Yusha’s story, we learn that triumph requires more than an exceptional leader; it necessitates a prepared and capable generation. This historical moment underscores the power of divine support, affirming that with Allah’s aid, victory is not contingent on numbers or might but on faith and resilience.


The details of Yusha ibn Nun’s story, including the divine intervention of the sun’s halt, are meticulously captured in the hadiths of the Prophet Muhammad providing a timeless lesson on leadership, faith, and the pursuit of righteousness.


Post-Conquest Leadership Transition:


After successfully claiming their promised land under the stalwart leadership of Joshua, the Children of Israel found themselves transitioning into a new era. The reins of guidance were passed onto Judges, a series of charismatic leaders endowed with the responsibility of steering the community through times riddled with challenges and uncertainties.


The Judges were not merely political figures; they were spiritual leaders, chosen for their ability to resonate with the divine and guide the Israelites in adherence to their faith. They played a crucial role in maintaining stability, upholding justice, and ensuring the community stayed true to its religious commitments during tumultuous times.


As the Israelites grappled with external threats, particularly from formidable forces in the east, they found themselves at a crossroads. In their search for divine intervention, they turned to a prophet of their time, beseeching him to plead with Allah for a king. They believed that a monarchial figure would unify their ranks and lead them bravely in battle, aiding in the retrieval of their sacred texts that had been forcibly taken and the reclamation of Jerusalem.


This pivotal historical moment, encapsulating the dramatic battle against Goliath and the subsequent rise of Prophet David (Daoud), is meticulously chronicled in Surat Al-Baqarah. The events laid out in these verses serve as a testament to the unwavering faith of the Israelites and the divine providence that guided them through their journey. The emergence of Prophet Daud marked the beginning of a new chapter, wherein leadership and divine connection merged, laying the foundation for a reign of wisdom and justice.


From Glory to Exile: The Rise and Division:


The monumental victory of Prophet Daud over Goliath was a watershed moment in the history of the Children of Israel. This victory not only led to the retrieval of their sacred Torah but also solidified their kingdom, ushering in an era of unprecedented prosperity and stability. Prophet David’s sagacious leadership laid down robust foundations, further strengthened and glorified under the reign of his son, Prophet Solomon (Soliman). With Jerusalem at its heart, the kingdom flourished, becoming a beacon of wisdom, justice, and prosperity. This golden age is estimated to have commenced around 1020 BCE, marking a high point in the narrative of the Children of Israel.


However, the seams of this united kingdom began to unravel post-Solomon’s reign. The kingdom could not hold its fabric of unity, and due to internal discord and strife, it split into two distinct entities. The northern part became known as the Kingdom of Israel, while the southern part retained the name of Judah, with Jerusalem as its unyielding capital. This division marked a significant shift in the trajectory of the Children of Israel’s history.

The divided kingdoms found themselves vulnerable to external aggressions. In 722 BCE, the mighty Assyrian Empire conquered the northern kingdom of Israel, leading to the dispersion and exile of the ten tribes. This pivotal event left an indelible mark on the collective memory of the people. The southern kingdom of Judah managed to endure for a while longer until it, too, fell prey to the prowess of the Babylonian Empire in 586 BCE. Jerusalem was besieged, its temple destroyed, and its people taken into Babylonian captivity, signaling another dark chapter in the saga of the Children of Israel. These captivities underscored the fragility of the kingdoms and marked the beginning of a period of reflection, longing, and yearning for redemption and return.


Re-establishment in Jerusalem: 


Following the Babylonian captivity, Jews gradually returned to Jerusalem, facilitated by the benevolent policies of the Persian Empire. In waves, they returned to their ancestral city, determined to rebuild the ruins, mainly focusing on constructing the Second Temple.


Despite facing opposition from neighboring groups and internal disputes, the community, under leaders like Zerubbabel, Ezra, and Nehemiah, has persevered. Completed in 516 BCE, the Second Temple was a testament to their resilience and commitment to religious and cultural revival.


This period was marked by not just physical reconstruction but also spiritual and social rejuvenation. The community re-embraced their religious practices, re-established the priesthood, and recommitted to their covenant with God. By studying and implementing the Torah’s teachings, they fortified their identity and way of life.


Under the aegis of the Persian Empire, the Jewish community in Jerusalem they enjoyed a time of stability, autonomy, and religious freedom, setting the stage for future developments in their history.


From Hellenistic Influence on Diaspora: 


Influence of Hellenistic and Roman Rule: The far-reaching conquests of Alexander the Great fundamentally transformed Jerusalem, introducing profound Hellenistic influences. This period, rich in cultural exchange and philosophical advancements, subsequently gave way to Roman rule, further molding the city’s historical and cultural fabric. Under Roman dominance, Jerusalem experienced significant political and social changes, although this period also saw tensions rising between the Jewish population and Roman authorities.


Beginning of the Diaspora: These tensions culminated in the destruction of the Second Temple by the Romans in 70 CE, a devastating event that marked a major turning point. This calamity led to the extensive dispersion of the Jewish population across the vast territories of the Roman Empire, initiating the Jewish Diaspora.

“ And We have broken them (i.e., the Jews) up into various separate groups on the earth, some of them are righteous and some are away from that. And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allah’s Obedience).”(6)


The above verse from the Quran reflects the widespread dispersion and varying conditions of the Jewish people across different lands. Consequently, this phase in history eventually led to the scattering of the Children of Israel across the globe, marking the end of a significant era in Jerusalem. Importantly, it also led to a shift in the center of scriptural knowledge and religious leadership. Many of those well-versed in the scriptures migrated to Yathrib (which would later become Madinah), foreseeing it as the future migrating place of the prophet mentioned in the original Torah.


This migration not only laid the groundwork for the later establishment of an Islamic state but also ensured the preservation and continuation of Abrahamic traditions and knowledge in the Arabian Peninsula. The spread of the Children of Israel, thus, was not just a dispersion but also a means of preparing for the next chapter in the unfolding story of monotheistic faiths.


Rise of Zionism and Establishment of Israel:

The late 19th and early 20th centuries marked a pivotal period in Jewish history with the emergence of Zionism, a nationalist movement advocating for the re-establishment of a Jewish homeland in Palestine. 


Pioneered by figures such as Theodor Herzl, Zionism gained momentum amidst rising anti-Semitism and the desire for a national state that could safeguard Jewish interests. Despite facing various political and social challenges, the movement successfully garnered international support, culminating in the Balfour Declaration of 1917, which expressed British backing for establishing a “national home for the Jewish people” in Palestine.


In 1947, the United Nations proposed a partition plan to create separate Jewish and Arab states, leading to the declaration of the State of Israel in 1948. However, this development was met with resistance and conflict, as neighboring Arab states rejected the partition plan, resulting in ongoing tensions and disputes in the region.


Alternative Jewish Perspectives:

The establishment of Israel did not mark the end of the Jewish Diaspora; instead, Jewish communities have continued to flourish worldwide. In North America and Europe, as well as in other regions, Jewish populations have played significant roles in various fields, contributing to the broader cultural, intellectual, and social fabric of these societies. Jewish life in the Diaspora is diverse, with communities maintaining a range of religious, cultural, and political affiliations.


Among these diverse perspectives are Jewish groups and individuals who hold alternative views on Zionism and the State of Israel. Some express concern over the political and ethical implications of the Israeli-Palestinian conflict, advocating for a peaceful resolution and the rights of Palestinians. Others, including certain ultra-Orthodox Jewish sects, believe in a theological perspective that opposes the establishment of a Jewish state before the coming of the Messiah, adhering to a belief in divine redemption and the inappropriateness of human-led efforts to establish Jewish sovereignty.


Overall, the contemporary phase of Jewish history is characterized by the coexistence of a thriving State of Israel and robust Jewish Diaspora communities, each contributing to the complex and multifaceted nature of global Jewish identity and culture.


Unraveling the Enigma:

After reviewing the assorted interpretations provided by scholars regarding the incidents of corruption committed by the children of Israel, it is evident that a variety of viewpoints exist, each backed by its own set of supporting details and inherent challenges.


First Interpretation:This perspective presents a chronological sequence of events, identifying the initial act of corruption during the Babylonian period, followed by a second act during the Islamic period under the governance of Umar ibn al-Khattab.h It is imperative, however, to acknowledge the historical context during this time; Jerusalem was mainly under Christian dominance, not Jewish, creating a significant contradiction in this interpretation.


Second Interpretation: This viewpoint correlates the first act of corruption with the Babylonian period while associating the second with modern times, specifically the establishment of the contemporary State of Israel in 1948. This interpretation appears to be more convincing and aligns well with both historical facts and the present geopolitical situation.


Third InterpretationThis theory posits that we are currently witnessing both acts of corruption, interpreting “Jasu” from the verse as “they roamed and moved about” and connecting it to the First Intifada in 1987, as well as the anticipated future liberation of Jerusalem. A Primary hurdle for this interpretation is the requirement for a complete dismantling of the Israeli state to validate the second act of corruption. This scenario has not yet materialized.


To wrap up this analysis, it is crucial to emphasize that while our inclination is towards the interpretation that situates both acts of corruption within the Islamic era, we do not regard this viewpoint as final or definitive. The absence of conclusively transmitted proof to unmistakably pinpoint these two specific times calls for a modest and open-minded stance, acknowledging the legitimacy of various perspectives and the necessity for continuous scholarly dialogue. Our standpoint is shaped by historical occurrences, current conditions, and the insights offered by Islamic teachings, yet it remains subject to academic debate and further scrutiny.


The First Instance of Corruption (The Jews Of Yathrib):

After Prophet Muhammad moved to Madinah, he included the Jewish communities in Yathrib in the new political system he was building. He wanted everyone to be a part of it, no matter their background. But, as time went on, the Jewish groups in Yathrib started causing trouble, threatening the early stages of the Islamic movement. That marks the beginning of the first out of two primary periods of corruption; despite all these challenges, the Muslims, under Umar Ibn Al-Khattab’s leadership, managed to take control of Al-Masjid Al-Aqsa. Let’s examine where this corruption came from and how it all unfolded.

The Heart of the Corruption: Rejecting the Awaited Messenger: The central corruption perpetrated by the Children of Israel in this context was their outright rejection and plotting against Prophet Muhammad, despite previously declaring their earnest anticipation for his arrival. This was not just a rejection; it escalated into active scheming and assisting military campaigns against the Muslim community—a community they were part of, according to the Charter of Madinah.

Historical Migrations and Cultural Integration:The Jews had a longstanding presence in the Arabian Peninsula, with documented migrations becoming more pronounced after the birth of Christ, influenced by the Roman occupation of Palestine and subsequent failed rebellions. While they adopted numerous Arab customs, they retained their distinct religious practices, contributing significantly to the region’s agriculture and trade.


The Major Jewish Tribes of Yathrib:Banu al-Nadir and Banu Qurayza traced their lineage back to Aaron, the brother of Moses, whereas Banu Qaynuqa was linked to Prophet Joseph. Banu al-Nadir held a sense of supremacy over the other Jewish tribes. In contrast, the Jews of Khaybar were noted for their bravery, agricultural skills, and high status among the Arabs.


Khaybar’s Jews: Generosity and Hostility:The Jews of Khaybar were known for their generosity, warrior spirit, and agricultural innovations. However, their stance towards Islam was divided, with some advocating for peaceful relations while others took on a hostile approach, aiming for the destabilization of the Muslim community.


Aus and Khazraj: Alliance and Tensions:The Aus and Khazraj tribes, having migrated from Yemen to Medina, found the Jews dominating the city. Initially, mutual alliances were formed, but as the Arab tribes grew in power, tensions rose, resulting in the dissolution of these alliances.


Battles, Prophecies, and Rejection:Facing continuous defeats against the Ghatafan tribe, the Jews of Khaybar prayed for victory through a prophesied unlettered prophet. However, upon Prophet Muhammad’s arrival, envy led them to reject him, straining relations and marking an apparent deviation from their earlier prayers.


The Prophet in Madinah and the Charter of Coexistence: Upon his arrival in Madinah, Prophet Muhammad implemented “the Constitution of Madinah,” establishing a framework for coexistence and cooperation between Muslims, Jews, and polytheists. However, subsequent betrayals by certain Jewish tribes led to conflicts and their eventual expulsion.


Resolving Disputes and Ensuring Justice:Conflicts with Jewish tribes, such as Banu Qaynuqa, Banu Nadir, and Banu Qurayza, arose from specific incidents and covenant breaches. The Prophet ensured that justice was served, with judgments based on the particularities of each case, not a generalized policy against Jews.


In a Summary: A spirit of cooperation and mutual respect marked the initial integration of Jews into the Madinah society. However, the primary corruption arose from their rejection of Prophet Muhammad, whom they had eagerly awaited, and their subsequent actions against the Muslim community. The Charter of Madinah set the stage for a diverse society. Still, breaches of trust by certain Jewish tribes necessitated decisive responses, ensuring the safety and stability of the entire community.


The Second Instance of Corruption (The State of Israel):

 The second instance of corruption is a significant and ongoing issue that has been unfolding since the Balfour Declaration of 1917, an event that marked the beginning of a drastic shift in the history and fate of Palestine.


Balfour Declaration and Zionist Movement:The Balfour Declaration was a public statement issued by the British government, expressing support for establishing a “national home for the Jewish people” in Palestine. This momentous event paved the way for the Zionist movement, which had been working aggressively towards the goal of establishing a Jewish state.


Gradual Takeover and Displacement: Over the years, Zionists moved progressively, implementing their plans meticulously to take control of Palestinian land. They employed various strategies ranging from purchasing land to using political influence, all while fostering a growing Jewish immigration to Palestine. That led to the displacement of millions of Palestinians, turning them into refugees, stripped of their homes, their lands, and their fundamental human rights.


Refugee Crisis and International Response: The Palestinian refugee crisis became one of the most prolonged and severe in modern history. Despite numerous international resolutions calling for the right of return for Palestinian refugees and the establishment of a two-state solution, little progress has been made. The world has watched, often in silence, as the plight of the Palestinians has continued to deteriorate.


Future Prospects and Muslim Re-entry:Despite the grim reality and the ongoing hardships faced by the Palestinians, there is a belief rooted in Islamic teachings that this instance of corruption will not be the end of the story. It is prophesied that Muslims will again enter Al-Masjid Al-Aqsa, reclaiming it and restoring justice. However, this re-entry will not be without its challenges. It will come after strife and struggle, requiring resilience and faith.


Destruction and Restoration:The re-entry of Muslims into Al-Masjid Al-Aqsa will not just be a moment of victory; it will also be a time of reckoning. The years of corruption and destruction wrought by the Zionist movement will have left scars on the land and its people. The Muslims will face the daunting task of undoing the damage, restoring the sanctity of the place, and rebuilding what has been lost over the years. It will be a time for healing, reflection, and renewal as they work to bring back justice and peace to this sacred land.


Dispelling Myths Surrounding the Era of Al-Mahdi:

The second instance of corruption by the Zionists is a topic of critical historical and religious significance, unfolding before the world’s eyes since the Balfour Declaration of 1917. This period marked the beginning of a calculated and aggressive campaign by Zionist movements to establish a homeland in Palestine, resulting in the displacement of millions of Palestinians and transforming them into refugees. Historical records and official British documents validate this, as the Balfour Declaration explicitly expressed the British government’s support for the establishment of a “national home for the Jewish people” in Palestine.


This turbulent era witnessed numerous conflicts, acts of violence, and political maneuvers aimed at facilitating the Zionist agenda. The United Nations partition plan of 1947 and the subsequent establishment of the State of Israel in 1948 serve as undeniable evidence of this systematic takeover of Palestinian lands. These events marked the culmination of Zionist efforts, backed by Western powers, to assert their dominance in the region.

Despite the pervasive impact of these events, prophetic traditions in Islam foretell the return of Muslims to Al-Masjid Al-Aqsa. Narrations from the Prophet Muhammad highlight that Muslims will reclaim this sacred space. However, this time, it will be marked by a profound humbling of their stature and a dismantling of the structures established by the invaders.


Addressing Misconceptions: There is a notion that links the second instance of corruption to the time of Al-Mahdi. That is deemed inaccurate when analyzed in the light of Islamic eschatology. Authentic Hadiths describe that Al-Mahdi will be in Al-Masjid Al-Aqsa, leading the Muslim community in prayer when Prophet Isa (Jesus) descends at the time of Fajr (dawn prayer). This scenario starkly contrasts with the conditions of corruption and Zionist control, as by this time, Muslims would have already reclaimed the mosque and expelled the oppressors.

Jabir narrated that the Prophet said: “‘Isa’, son of Maryam (Mary) will descend, and their leader [i.e., the leader of Muslims] will say: “Come and lead us in the prayer.” Isa’ would say: “No, you yourselves are leaders over one another. He will say that because of the honor that Allah has bestowed on this Nation.”


Furthermore, the traditions highlight that the majority of the followers of the Anti-Christ (Dajjal) will be from the Jews of Isfahan, who will rally behind him in pursuit of reinstating their lost kingdom. However, this endeavor is destined to fail, as Prophet Isa’s descent marks the beginning of the end for the Dajjal and his followers, ultimately aiding Al-Mahdi and the Muslims in overcoming the most formidable trials and tribulations ever witnessed by humanity.


Anas ibn Malik narrated  that the Messenger of Allah said: “The followers of the Dajjal from among the Jews of Isfahan will number seventy thousand, wearing heavy, striped garments.” According to a report narrated by Imam Ahmad, “Seventy thousand Jews, wearing crowns.”(8)



As we conclude Part II of “Gaza and The Temple (Al-Haykel): Unveiling Mysteries,” we find ourselves deeply immersed in the historical and prophetic narratives that have shaped the complex landscape of Middle Eastern geopolitics and religious discourse. This part of the blog has taken us through a journey from the geopolitical struggles surrounding the Palestinian conflict to the profound insights Surat Al-Isra offers and its implications for the present and future.


Geopolitics and the Palestinian Conflict: A Reflection: Exploring the Palestinian conflict from a geopolitical and religious perspective highlights the profound challenges faced in seeking a peaceful resolution. The conflict, rooted in ideological and religious narratives, is not just a dispute over land but a clash of historical and spiritual legacies. The plight of the Palestinians and the status of Al-Masjid Al-Aqsa remain central to the religious consciousness of Muslims worldwide. The struggle for justice, marred by accusations of extremism and a lopsided power dynamic, calls for a balanced and equitable approach that respects all parties’ historical ties and aspirations.


The Prophetic Narratives of Surat Al-Isra’: Surat Al-Isra’, with its intricate tapestry of prophecies and historical insights, serves as a beacon of guidance. It sheds light on the historical path of the Children of Israel, their moments of triumph and transgression, and the divine mercy that has continually guided them. The surah’s exploration of the dual instances of corruption committed by the Children of Israel offers valuable lessons on divine justice and human responsibility.

The analysis of the first betrayal in Yathrib and the second instance of corruption by the Zionists, as marked by the Balfour Declaration and subsequent events, reveals the unfolding of prophetic narratives in real-time. These historical occurrences, deeply intertwined with Islamic eschatology, underscore the importance of understanding our past to navigate the present and future challenges.


Towards a Future of Justice and Peace: In conclusion, Part II of the blog reaffirms the importance of a comprehensive and nuanced understanding of the Palestinian-Israeli conflict, the role of the Children of Israel in Islamic narratives, and the significance of Al-Masjid Al-Aqsa. The journey through Surat Al-Isra’ reminds us of the cyclical nature of history, the enduring promise of divine guidance, and the need for steadfastness in the pursuit of justice and peace.


As we look towards the future, the prophetic traditions in Islam offer a ray of hope and a call to action. The anticipated return of Muslims to Al-Masjid Al-Aqsa and the eventual triumph of justice and righteousness are not mere historical inevitabilities but are contingent upon our collective efforts, resilience, and unwavering faith. This blog serves as an invitation to reflect, learn, and engage in a constructive dialogue that bridges historical narratives with contemporary realities, paving the way towards a future that upholds the principles of justice, compassion, and divine guidance.

([1]) Quran (17:4-8)

([2]) The Quranic narrative of this exchange can be found in Surat Al-Maidah verses 20-26

([3]) Quran (18:60)

([4]) Sahih Muslim #1747 and Sahih Al-Bukhari # 3124

([5]) Quran (2:246-256)

([6]) Quran (7:168)

([7]) Sahih Muslim # 156