“IT CERTAINLY BROUGHT NEW MEANING TO A “PROMISED LAND.…”
The now-infamous Balfour Declaration reads:
“His Majesty’s government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.”
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Non-European Jewish Kasbah in Morocco...
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For Israeli historian Tom Segev, the Balfour Declaration is actually anti-Semitic. He writes in “One Palestine, Complete”: Jews and Arabs Under the British Mandate that the motive for the declaration “was the product of neither military nor diplomatic interests, but of prejudice, faith and sleight of hand… [The British government] believed the Jews controlled the world.”
More than 30 years before Mr. Balfour signed his name to the 1917 declaration, Herzl, a Hungarian-born Jew who lived in Austria, published a book titled “The Jewish State”, which brought about political Zionism. A year later, in Basel, Switzerland, he convened the First Zionist Congress, whose discussions about the Holy Land prompted the rabbis of Vienna to send two men to Palestine on a fact-finding mission. Their telegrammed report famously concluded: “The bride is beautiful, but she is married to another man [Arabs who were Muslims].” The declaration doesn’t declare that Palenstine will become the national home of the Jewish people, but that a national home will be established there. This is intentionally ambiguous wording and over the years it has had many contradictory interpretations. Immediately after it was publicized it was said that the declaration was not intended to harm the civil and religious rights of the non-Jewish communities in Palestine – even though Arabs or Palestinians are not explicitly mentioned. For the first time the Zionist movement received in the declaration diplomatic support for the goal formulated in the Basel Program in 1897: Establishing a home (Heimstätte) for the Jewish people in Palestine. |
During all his years of intensive international action, Theodor Herzl tried to achieve this in the form of a charter from the Ottoman government – and did not succeed. By the time World War I began the World Zionist Organization had still made no progress with this goal. When the war broke out, the Zionist movement found itself in a deep crisis: Most of the leadership was concentrated in Germany and the Austro-Hungarian Empire, but most of its supporters and members came from the Russian Empire, which at the time included most of historical Poland, including Ukraine and Lithuania. The war cut off the Zionist leadership from its base and in light of this difficult situation, it was decided for the Zionist movement to preserve its neutrality. The center of its activities was transferred to Copenhagen, which let movement leaders stay in touch with people living in countries on both sides of the war.
The Balfour declaration, is a promised man-date to the ZIONIST ORGANIZATION, for the establishment of a Jewish home if Britain is able to win the war...It seemed like a cautious and wise decision, but in practice it diminished the Zionist movement. At the time, Chaim Weizmann was living in Manchester, England and understood that at a time when the fate of the world – and the future of Palestine – would be determined by the war, the neutrality of the Zionist movement meant that it was removing itself form the forces acting in the international arena. The power of the Zionist movement really was rather small, but the neutrality, as far as it was understood, made it even smaller.
When it turned out that as a result of the Ottoman Empire joining the Central Powers in the war, Palestine might be captured by the British, Weizmann was among those who understood the Zionist movement must take action with those who would determine Palestine's fate after the war. This political insight on Weizmann’s part was what spurred him to take advantage of his connections and present the Zionist cause to British leaders.
We must remember that Weizmann did not have a leading position in the Zionist movement. He may have been well-known, but he was only one of the deputy chairmen of the British Zionist federation. He conducted his contacts with the British leadership on his own authority alone without any mandate from the Zionist leadership, whose official neutrality paralyzed it in practice. Some even viewed his actions as an illegitimate and even dangerous gamble.
The broader context of the Balfour Declaration was connected to the circumstances of the entry of the United States into the war alongside Britain, France and Russia in the spring of 1917. It was not easy for the United States to enter the war. There was backlash from those who maintained the traditional position that America must not become involved in European conflicts. And then there were German and Jewish immigrants, both of whom opposed entering its fray. Looking back, it seems to be a strange partnership, but it was not so in the second decade of the 20th century. The German immigrant community, which is estimated to have numbered some 20 million Americans at the time, was partly united in the powerful organization of the German Bund, which alongside its focus on preserving its cultural and linguistic identity, did not want to see its new homeland going to war against its historic birthplaces.
The Jewish community was much smaller, and the Jewish opposition to America going to war came on two levels. The traditional Jewish leadership was to a great extent in the hands of the moneyed aristocracy composed mostly of Jews with German roots. This leadership did not want the United States to go to war against Germany, where they preserved significant links to its culture and Jewish community.
On the other hand, most of the Jewish immigrants, the masses who came from Eastern Europe to the United States in the waves of mass migration after the pogroms of 1882 and 1882 in Russia, were not enthusiastic about the idea that their new “Goldene Medina” would go to war alongside the Czarist regime they had escaped from. Political connections were spun between the German and Jewish communities in their joint opposition to going to war against Germany and the idea of fighting on the side of Russia.
The main goal of the Balfour Declaration as far as Britain was concerned was to reduce the opposition of the American Jewish community to going to war on its side. Among the reasons the declaration was written as a letter to Lord Rothschild was also the consideration that the Rothschild family’s connections with Jewish financiers in New York would aid in this mission.
In the Zionist historic memory, Weizmann’s development of his acetone production process, which may have allowed him access to the policy setters in London, as well as his own persuasive powers that played on deep religious tones, especially for Prime Minister David Lloyd George. But what decided the issue was the realpolitik considerations directed at the Jews of the United States. Ironically, exactly during the period when the Balfour Declaration was issued, Lenin and the Bolsheviks took control of the government in Saint Petersburg – the act that led to Russia leaving the war.
Another irony, that the Zionist memory does not always deal with adequately, is in the fact that the Balfour Declaration was given in the form of a private letter to Lord Rothschild. It may have been publicized widely, but at the time Britain had yet to conquer most of the territory of Palestine, and it was not at all certain that it would actually end up ruling Palestine. But the British government, which had decided to issue the declaration, was a party in the Sykes-Picot agreement (which was still being kept secret at the time). The significance of the agreement was that Britain and France would – in some form or another – control the territories captured from the Ottoman Empire in the Middle East.
The fact that London was associated with promises given to Sharif Hussein of Mecca (through British intelligence agents in Cairo, inspired by Lawrence of Arabia), as well as the contradiction between these promises and the Balfour Declaration (despite its vague wording) hounded Britain for the entire period during which it ruled Palestine.
However, Weizmann’s greatest achievement was not the obtaining of this declaration. It lay in less dramatic and less known steps that were taken in the days that followed it, and in his tireless efforts to embed the promise made in this declaration in the political arrangements that were made after the war ended.
Weizmann’s feverish activity began while the war was still on. With the conquest of the southern part of the country by the British at the end of 1917, Weizmann managed to persuade the British authorities to allow him to lead a Zionist delegation on a visit to Palestine. The mandate of this delegation, referred to in British documents as The Zionist Commission, was never clearly defined, but the very act of sending it was an indication of the status the Zionist movement enjoyed in the territory that had just been transferred to the British military authorities.
However, the Commission received no mandate from the official Zionist leadership, which wanted to continue maintaining neutrality [vis-à-vis the Ottoman Empire]. The delegation was handpicked by Weizmann himself, and included people from countries belonging to the triple alliance between Britain, France and Italy, a combination which did not well represent the countries making up the Zionist movement or its leadership before the war.
The Commission arrived in Palestine and, in the absence of a clear mandate, behaved as if it were in charge, not the British army under General Allenby. Weizmann and his associates received royal treatment in Jerusalem, Tel Aviv and in other Jewish communities. The fact that they were accompanied by Jewish British officers in uniform, such as James Rothschild and Edwin Samuel, whose father would go on to become the first British High Commissioner in Mandatory Palestine, lent an air of formality to their appearances. Weizmann also decided to lay a cornerstone for a Hebrew University on Mount Scopus in Jerusalem, based on land titles held by the World Zionist Organization.
This is how without any kind of official authority granted by either Zionist or British leaders, the Commission in practice laid the foundations for what would eventually become the autonomous institutions of the pre-state Jewish community in Palestine, the Assembly of Representatives and subsequently the Knesset. General Allenby didn’t exactly like these moves, which in fact comprised the establishment of a parallel administration to the British military one.
He protested to London. But to no avail. Weizmann managed to create facts on the ground.
The next move took place in the international arena. It still wasn’t exactly clear who would rule the land after the war was over. The boundaries delineated in the Sykes-Picot agreement of 1916 left much that was unclear, leading to a struggle between Britain and France. Weizmann was determined to ensure that control would be left solely in the hands of Britain. This clashed with the stance of another Zionist leader, Nahum Sokolow who, because of his French connections, wished to see joint British-French control of Palestine.
Weizmann viewed this strategy as dangerous and foolish. Britain had a clear commitment to the Zionist Movement, made in the Balfour Declaration, whereas French considerations in the region were different, given its ties to the Maronites in Lebanon and Syria, as well as to other Christian communities in the region. Weizmann managed to foil Sokolow’s efforts, which would have in effect undermined the gains made by obtaining the Balfour Declaration. At the San Remo Conference in April 1920 the Allies decided to transfer Palestine to British rule.
The transfer of control in the region to Britain and France by the League of Nations was done using a new form of government, the Mandate. The Mandatory powers were committed by this system to move the new countries that were formed this way (Syria, Lebanon, Iraq and Mandatory Palestine) towards independence. For Palestine, the League of Nations determined special arrangements: the principles outlined in the Balfour Declaration were included in the mandate given to Britain. The second clause in the Mandate stipulates that the British government commits to promote the establishment of a national home for the Jewish people and the fourth clause says that a Jewish Agency would be formed to represent the Zionist movement.
The mandate transformed the Balfour Declaration from a British document to part of international law.
This, and not the Declaration, gave the seal of approval for the establishment of a national home for the Jewish people in terms of international relations and international law. It imposed on Britain the obligation to advance towards this goal, subject to reservations that also derive from the Declaration. These related to the rights of non-Jewish communities. The Mandate system required the Mandatory power to report to a Mandate Committee at the League of Nations on the progress towards the fulfilment of this goal. In the 1920s and 1930s League headquarters in Geneva received periodic reports from Britain, with both sides, the Jews and the Arabs, protesting British policies.
On the eve of discussions around the Balfour Declaration in the Mandate, Weizmann, who had just been elected as the president of the World Zionist Organization, whose headquarters had just moved to London, had to confront other Zionist leaders, less familiar with or experienced than him in international affairs.
Members of the socialist Poalei Zion group, for example, demanded that the Mandate specifically include a British commitment to turn the country into a Jewish state and not make do with the vague term “national home”. It wasn’t always easy for Weizmann to curb such baseless demands. How could the League of Nations, based on the principle of the right to self-determination (which was included in the definition of these mandates), embrace a policy which would grant the Jewish community, which comprised ten percent of the population at that time, dominion over the remaining 90 percent?
Ultimately, Weizmann’s sober and realistic position received the support of Zionist institutions, so that the first significant international achievement for the Zionist movement came in the form of this Mandate document.
Obviously, the complicated wording of the Balfour Declaration and the Mandate put Britain in an impossible position. It had to advance the building of a national home for Jews in Palestine without harming the rights of the Arab population, whose positions were increasingly nationalistic.
Ultimately, the British came out as losers on both counts.
Today, the path leading from the Balfour Declaration to the UN General Assembly resolution approving the establishment of Israel in November 1947 seems like a natural progression, almost deterministic, but this was not the case. Much could have gone wrong during the upheavals of World War II and post-war settlements.
It was only Weizmann’s determination which helped transform a unilateral British document, formulated in the midst of war, into a cornerstone of British rule in Palestine and of international law.
Weizmann realized that in the dynamic and fluid conditions of war one must take the initiative – even without a mandate from Zionist institutions. He pushed for interpreting the Balfour Declaration as a licence to begin behaving as partners with the British military authorities in determining future political arrangements. He knew how to steer diplomatic moves so that the Declaration would not become a worthless piece of paper, as happened to many other documents that were signed during and immediately after the war.
Therefore it was this clever blending of determination and flexibility that provided a beneficial combination for the Zionist movement in its moves towards attaining sovereignty. It was lucky it had leaders who knew how to combine these qualities in a thoughtful way, while mobilizing support at home and abroad.
~https://www.haaretz.com/misc/writers/WRITER-1.4968206~
When it turned out that as a result of the Ottoman Empire joining the Central Powers in the war, Palestine might be captured by the British, Weizmann was among those who understood the Zionist movement must take action with those who would determine Palestine's fate after the war. This political insight on Weizmann’s part was what spurred him to take advantage of his connections and present the Zionist cause to British leaders.
We must remember that Weizmann did not have a leading position in the Zionist movement. He may have been well-known, but he was only one of the deputy chairmen of the British Zionist federation. He conducted his contacts with the British leadership on his own authority alone without any mandate from the Zionist leadership, whose official neutrality paralyzed it in practice. Some even viewed his actions as an illegitimate and even dangerous gamble.
The broader context of the Balfour Declaration was connected to the circumstances of the entry of the United States into the war alongside Britain, France and Russia in the spring of 1917. It was not easy for the United States to enter the war. There was backlash from those who maintained the traditional position that America must not become involved in European conflicts. And then there were German and Jewish immigrants, both of whom opposed entering its fray. Looking back, it seems to be a strange partnership, but it was not so in the second decade of the 20th century. The German immigrant community, which is estimated to have numbered some 20 million Americans at the time, was partly united in the powerful organization of the German Bund, which alongside its focus on preserving its cultural and linguistic identity, did not want to see its new homeland going to war against its historic birthplaces.
The Jewish community was much smaller, and the Jewish opposition to America going to war came on two levels. The traditional Jewish leadership was to a great extent in the hands of the moneyed aristocracy composed mostly of Jews with German roots. This leadership did not want the United States to go to war against Germany, where they preserved significant links to its culture and Jewish community.
On the other hand, most of the Jewish immigrants, the masses who came from Eastern Europe to the United States in the waves of mass migration after the pogroms of 1882 and 1882 in Russia, were not enthusiastic about the idea that their new “Goldene Medina” would go to war alongside the Czarist regime they had escaped from. Political connections were spun between the German and Jewish communities in their joint opposition to going to war against Germany and the idea of fighting on the side of Russia.
The main goal of the Balfour Declaration as far as Britain was concerned was to reduce the opposition of the American Jewish community to going to war on its side. Among the reasons the declaration was written as a letter to Lord Rothschild was also the consideration that the Rothschild family’s connections with Jewish financiers in New York would aid in this mission.
In the Zionist historic memory, Weizmann’s development of his acetone production process, which may have allowed him access to the policy setters in London, as well as his own persuasive powers that played on deep religious tones, especially for Prime Minister David Lloyd George. But what decided the issue was the realpolitik considerations directed at the Jews of the United States. Ironically, exactly during the period when the Balfour Declaration was issued, Lenin and the Bolsheviks took control of the government in Saint Petersburg – the act that led to Russia leaving the war.
Another irony, that the Zionist memory does not always deal with adequately, is in the fact that the Balfour Declaration was given in the form of a private letter to Lord Rothschild. It may have been publicized widely, but at the time Britain had yet to conquer most of the territory of Palestine, and it was not at all certain that it would actually end up ruling Palestine. But the British government, which had decided to issue the declaration, was a party in the Sykes-Picot agreement (which was still being kept secret at the time). The significance of the agreement was that Britain and France would – in some form or another – control the territories captured from the Ottoman Empire in the Middle East.
The fact that London was associated with promises given to Sharif Hussein of Mecca (through British intelligence agents in Cairo, inspired by Lawrence of Arabia), as well as the contradiction between these promises and the Balfour Declaration (despite its vague wording) hounded Britain for the entire period during which it ruled Palestine.
However, Weizmann’s greatest achievement was not the obtaining of this declaration. It lay in less dramatic and less known steps that were taken in the days that followed it, and in his tireless efforts to embed the promise made in this declaration in the political arrangements that were made after the war ended.
Weizmann’s feverish activity began while the war was still on. With the conquest of the southern part of the country by the British at the end of 1917, Weizmann managed to persuade the British authorities to allow him to lead a Zionist delegation on a visit to Palestine. The mandate of this delegation, referred to in British documents as The Zionist Commission, was never clearly defined, but the very act of sending it was an indication of the status the Zionist movement enjoyed in the territory that had just been transferred to the British military authorities.
However, the Commission received no mandate from the official Zionist leadership, which wanted to continue maintaining neutrality [vis-à-vis the Ottoman Empire]. The delegation was handpicked by Weizmann himself, and included people from countries belonging to the triple alliance between Britain, France and Italy, a combination which did not well represent the countries making up the Zionist movement or its leadership before the war.
The Commission arrived in Palestine and, in the absence of a clear mandate, behaved as if it were in charge, not the British army under General Allenby. Weizmann and his associates received royal treatment in Jerusalem, Tel Aviv and in other Jewish communities. The fact that they were accompanied by Jewish British officers in uniform, such as James Rothschild and Edwin Samuel, whose father would go on to become the first British High Commissioner in Mandatory Palestine, lent an air of formality to their appearances. Weizmann also decided to lay a cornerstone for a Hebrew University on Mount Scopus in Jerusalem, based on land titles held by the World Zionist Organization.
This is how without any kind of official authority granted by either Zionist or British leaders, the Commission in practice laid the foundations for what would eventually become the autonomous institutions of the pre-state Jewish community in Palestine, the Assembly of Representatives and subsequently the Knesset. General Allenby didn’t exactly like these moves, which in fact comprised the establishment of a parallel administration to the British military one.
He protested to London. But to no avail. Weizmann managed to create facts on the ground.
The next move took place in the international arena. It still wasn’t exactly clear who would rule the land after the war was over. The boundaries delineated in the Sykes-Picot agreement of 1916 left much that was unclear, leading to a struggle between Britain and France. Weizmann was determined to ensure that control would be left solely in the hands of Britain. This clashed with the stance of another Zionist leader, Nahum Sokolow who, because of his French connections, wished to see joint British-French control of Palestine.
Weizmann viewed this strategy as dangerous and foolish. Britain had a clear commitment to the Zionist Movement, made in the Balfour Declaration, whereas French considerations in the region were different, given its ties to the Maronites in Lebanon and Syria, as well as to other Christian communities in the region. Weizmann managed to foil Sokolow’s efforts, which would have in effect undermined the gains made by obtaining the Balfour Declaration. At the San Remo Conference in April 1920 the Allies decided to transfer Palestine to British rule.
The transfer of control in the region to Britain and France by the League of Nations was done using a new form of government, the Mandate. The Mandatory powers were committed by this system to move the new countries that were formed this way (Syria, Lebanon, Iraq and Mandatory Palestine) towards independence. For Palestine, the League of Nations determined special arrangements: the principles outlined in the Balfour Declaration were included in the mandate given to Britain. The second clause in the Mandate stipulates that the British government commits to promote the establishment of a national home for the Jewish people and the fourth clause says that a Jewish Agency would be formed to represent the Zionist movement.
The mandate transformed the Balfour Declaration from a British document to part of international law.
This, and not the Declaration, gave the seal of approval for the establishment of a national home for the Jewish people in terms of international relations and international law. It imposed on Britain the obligation to advance towards this goal, subject to reservations that also derive from the Declaration. These related to the rights of non-Jewish communities. The Mandate system required the Mandatory power to report to a Mandate Committee at the League of Nations on the progress towards the fulfilment of this goal. In the 1920s and 1930s League headquarters in Geneva received periodic reports from Britain, with both sides, the Jews and the Arabs, protesting British policies.
On the eve of discussions around the Balfour Declaration in the Mandate, Weizmann, who had just been elected as the president of the World Zionist Organization, whose headquarters had just moved to London, had to confront other Zionist leaders, less familiar with or experienced than him in international affairs.
Members of the socialist Poalei Zion group, for example, demanded that the Mandate specifically include a British commitment to turn the country into a Jewish state and not make do with the vague term “national home”. It wasn’t always easy for Weizmann to curb such baseless demands. How could the League of Nations, based on the principle of the right to self-determination (which was included in the definition of these mandates), embrace a policy which would grant the Jewish community, which comprised ten percent of the population at that time, dominion over the remaining 90 percent?
Ultimately, Weizmann’s sober and realistic position received the support of Zionist institutions, so that the first significant international achievement for the Zionist movement came in the form of this Mandate document.
Obviously, the complicated wording of the Balfour Declaration and the Mandate put Britain in an impossible position. It had to advance the building of a national home for Jews in Palestine without harming the rights of the Arab population, whose positions were increasingly nationalistic.
Ultimately, the British came out as losers on both counts.
Today, the path leading from the Balfour Declaration to the UN General Assembly resolution approving the establishment of Israel in November 1947 seems like a natural progression, almost deterministic, but this was not the case. Much could have gone wrong during the upheavals of World War II and post-war settlements.
It was only Weizmann’s determination which helped transform a unilateral British document, formulated in the midst of war, into a cornerstone of British rule in Palestine and of international law.
Weizmann realized that in the dynamic and fluid conditions of war one must take the initiative – even without a mandate from Zionist institutions. He pushed for interpreting the Balfour Declaration as a licence to begin behaving as partners with the British military authorities in determining future political arrangements. He knew how to steer diplomatic moves so that the Declaration would not become a worthless piece of paper, as happened to many other documents that were signed during and immediately after the war.
Therefore it was this clever blending of determination and flexibility that provided a beneficial combination for the Zionist movement in its moves towards attaining sovereignty. It was lucky it had leaders who knew how to combine these qualities in a thoughtful way, while mobilizing support at home and abroad.
~https://www.haaretz.com/misc/writers/WRITER-1.4968206~
Holy Quran 17:3
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ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبْدًا شَكُورًا
O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.
Holy Quran 17:4
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وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا
And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.
Holy Quran 2:2
------------------ ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ This is the Book about which there is no doubt, a guidance for those conscious of Allah -
------------------ ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ Those [who] believe in the unseen, establish prayer, and spend out of what We have provided for them, |
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Holy Quran 2:4
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وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ
And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].
Holy Quran 2:5
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أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
Those are upon [right] guidance from their Lord, and it is those who are the successful.
Like those who kindled a fire in the dark night, in a wilderness. When the fire is illumined all around them, Allah swt took away their light and left them in the darkness. Likewise the hypocrite [Zionist Jew], by affirming verbally “The kalima” or declaration of faith, obtains a little illumination for himself and can see his way forward, but then loses it all because of his perversity and denial for the truth. Or like the rainstorm from which the disbeliever finds themselves...The rain coming down in torrents which symbolizes the divine revelation that revives humanity from its spiritual death. For the hypocrites [Zionist Jews], its a trial and a torment. For them, the lightning is a fearful thing threatening divine punishment; lighting up a difficult road ahead, which they do not wish to travel. Their terror of the hard choices which Islam=Submission to Allah forces upon them. So, just as man is caught in a terrible storm tries to shut out the sound of thunder by putting his hands over his ears, nevertheless he knows that he is in great danger of being struck by lighting [punishment for denial], so does the hypocrite [Zionist Jew] try to put behind him his fear of consequences in this world. Knowing all the while that he is in a dreadful situation; they have their dreadful schemes & false beliefs of deliverance but Allah swt encompasses and frustrates what they plan although perceive it not. The lighting striking closer and closer, nearly seizing them in their injustices...so, they only stand still momentarily. While when some less stubborn see the truth behind all the evidences & miracles which accompany the same call of all former prophets with Islam/Quran/Prophet Muhammad s.a.w... So, for a few [Zionist Jews] the truth penetrates the darkness of its nationalistic movement and in spite of themselves they take a step in the right direction....While the most arrogant see continued lighting flashes...but the rain stops [meaning, revelation; to them to the family of Isma’il a.s and last prophet Muhammad s.a.w] so, once more they are left in the dark lost & bewildered from denying the one Jesus prophecied to come.
Holy Quran 2:17
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مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَٰتٍ لَّا يُبْصِرُونَ
Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.
Holy Quran 2:18
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صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ
Deaf, dumb and blind - so they will not return [to the right path].
Holy Quran 2:19
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أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ
Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.
Holy Quran 2:20
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يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ ۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ ۚ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.
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When General Allenby conquered Jerusalem during World War I, he was hailed in the American press as Richard the Lion-Hearted, who had at last won the Crusades and driven the pagans out of the Holy Land. |
Holy Quran 2:27
ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
Those [Who] break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers.
Holy Quran 2:40
يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّٰىَ فَٱرْهَبُونِ
O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.
Holy Quran 2:41
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَإِيَّٰىَ فَٱتَّقُونِ
And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.
Holy Quran 2:42
وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
And do not mix the truth with falsehood or conceal the truth while you know [it].
ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
Those [Who] break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers.
Holy Quran 2:40
يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّٰىَ فَٱرْهَبُونِ
O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.
Holy Quran 2:41
وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَإِيَّٰىَ فَٱتَّقُونِ
And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.
Holy Quran 2:42
وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ
And do not mix the truth with falsehood or conceal the truth while you know [it].
Holy Quran 2:44
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۞ أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ ۚ أَفَلَا تَعْقِلُونَ
Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not [any sense] reason?
Holy Quran 2:47
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يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ
O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.
Holy Quran 2:48
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وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا شَفَٰعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ
And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.
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۞ أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ ۚ أَفَلَا تَعْقِلُونَ
Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not [any sense] reason?
Holy Quran 2:47
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يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ
O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.
Holy Quran 2:48
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وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا شَفَٰعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ
And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.
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Holy Quran 2:75
------------------ ۞ أَفَتَطْمَعُونَ أَن يُؤْمِنُوا۟ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing? |
Holy Quran 2:76
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason?
Holy Quran 2:77
أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
But do they not know that Allah knows what they conceal and what they declare?
Holy Quran 2:78
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming.
Holy Quran 2:79
فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ
So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.
Holy Quran 2:80
وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
And they say, "Never will the Fire touch us, except for a few days." Say, "Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?"
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason?
Holy Quran 2:77
أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
But do they not know that Allah knows what they conceal and what they declare?
Holy Quran 2:78
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ
And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming.
Holy Quran 2:79
فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ
So woe to those who write the "scripture" with their own hands, then say, "This is from Allah," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.
Holy Quran 2:80
وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
And they say, "Never will the Fire touch us, except for a few days." Say, "Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?"
Holy Quran 2:87
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed. |
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Holy Quran 2:88
وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ ۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ
And they said, "Our hearts are wrapped." But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe.
Holy Quran 2:89
وَلَمَّا جَآءَهُمْ كِتَٰبٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَٰفِرِينَ
And when there came to them a Book from Allah confirming that which was with them [Quran]- although before they used to pray for victory against those who disbelieved [Pagan Arabs before Prophet-hood of Muhammad s.a.w whose people had yet a prophet but the jews were in Medina (Yathrib) awaiting the coming Prophet]- but [then] when there came to them that which they recognized [from prophecy of Jesus a.s.], they disbelieved in it; so the curse of Allah will be upon the disbelievers.
Holy Quran 2:90
بِئْسَمَا ٱشْتَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ أَن يَكْفُرُوا۟ بِمَآ أَنزَلَ ٱللَّهُ بَغْيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضْلِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَٰفِرِينَ عَذَابٌ مُّهِينٌ
How wretched is that for which they sold themselves - that they would disbelieve in what Allah has revealed through [their] outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment.
Holy Quran 2:91
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allah before, if you are [indeed] believers?"
Holy Quran 2:92
۞ وَلَقَدْ جَآءَكُم مُّوسَىٰ بِٱلْبَيِّنَٰتِ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ
And Moses [prophet recognized by Jews] had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers.
وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ ۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ
And they said, "Our hearts are wrapped." But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe.
Holy Quran 2:89
وَلَمَّا جَآءَهُمْ كِتَٰبٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَٰفِرِينَ
And when there came to them a Book from Allah confirming that which was with them [Quran]- although before they used to pray for victory against those who disbelieved [Pagan Arabs before Prophet-hood of Muhammad s.a.w whose people had yet a prophet but the jews were in Medina (Yathrib) awaiting the coming Prophet]- but [then] when there came to them that which they recognized [from prophecy of Jesus a.s.], they disbelieved in it; so the curse of Allah will be upon the disbelievers.
Holy Quran 2:90
بِئْسَمَا ٱشْتَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ أَن يَكْفُرُوا۟ بِمَآ أَنزَلَ ٱللَّهُ بَغْيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضْلِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَٰفِرِينَ عَذَابٌ مُّهِينٌ
How wretched is that for which they sold themselves - that they would disbelieve in what Allah has revealed through [their] outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment.
Holy Quran 2:91
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
And when it is said to them, "Believe in what Allah has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allah before, if you are [indeed] believers?"
Holy Quran 2:92
۞ وَلَقَدْ جَآءَكُم مُّوسَىٰ بِٱلْبَيِّنَٰتِ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ
And Moses [prophet recognized by Jews] had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers.
Holy Quran 2:96
وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ And you will surely find them the most greedy of people for life - [even] more than those who associate others with Allah. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allah is Seeing of what they do. |
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Almost from Khazaria’s inception, this state had multiethnic and multi-confessional features, which were the attributes of many early medieval states. Along with paganism, Christianity, and Judaism were widespread among the population. Khazars received the knowledge of the new religion together with the goods that Arab merchants brought to the banks of the Don and the Siverskyi Donets. Many Khazar merchants, who had been living in the Arab countries for a long time, adopted Islam. The ruling elite of Khazaria tried to maneuver between Christian Byzantine and Islamic Caliphate. Although their is no difference between the religion
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of Judaism and Islam...all the prophets and both religions both called for submission to Allah only “one-God” “monotheism”...Nonetheless the Khazar chose Judaism for political aspirations and desires to occupy the holy land. It is the Khazars and the Zionist movement they have instituted that is in control of power in Israel today, and it is the Khazar ethnic group that facilitates the apartied conditions within Israel & Palestine.
The ethnic Jews, recognized the prophethood of the Islamic prophet “Ahmad” (Muhammad s.a.w.) and even moved to the areas surrounding Yathrib (medina) to await the final prophet as prophesied by Jesus...
Holy Quran 61:6
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."
The ethnic Jews, recognized the prophethood of the Islamic prophet “Ahmad” (Muhammad s.a.w.) and even moved to the areas surrounding Yathrib (medina) to await the final prophet as prophesied by Jesus...
Holy Quran 61:6
وَإِذْ قَالَ عِيسَى ٱبْنُ مَرْيَمَ يَٰبَنِىٓ إِسْرَٰٓءِيلَ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَىَّ مِنَ ٱلتَّوْرَىٰةِ وَمُبَشِّرًۢا بِرَسُولٍ يَأْتِى مِنۢ بَعْدِى ٱسْمُهُۥٓ أَحْمَدُ ۖ فَلَمَّا جَآءَهُم بِٱلْبَيِّنَٰتِ قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."
Some of the Jewish tribes of Arabia historically include:
- Banu Harith or Bnei Chorath
- Banu Qaynuqa
- Banu Shutayba
- Jafna Clan of the Banu Tha'laba who were exiled members of the Banu Ghassan - while both tribes were not Jewish, they did have Jewish members; whereas the Jafna Clan was solely Jewish
- Banu Zaura
- Banu Zurayq In Islamic lore, Labid ben Asam was a Jewish Jinn (Demon) who cast a spell on Muhammad that prevented him from having sexual relations with his wives—thus no male offspring. Prophet Muhammad s.a.w actually did have male offspring, although none of them survived more than a few years of age.
- Banu Quda'a — Himyarite tribe of converts to Sadducee Judaism
- Banu Qurayza — sub-clan of the al-Kāhinān, located in Yathrib (Medina)
- Banu Nadir — sub-clan of the al-Kāhinān, located in Yathrib (Medina)
- Banu Juw — sub-clan of the Banu Qaynuqa, Fled to North Africa.
The Himyarite royal family in exile commanded vast wealth and resources, particularly the Nabatean bedouin with whom they had controlled the market of trade by Land from North-East Africa for centuries. Jews living among Muslims though protected by the Constitution of Medina. The Banu Qaynuqa was expelled for their hostility against the Muslims and for mocking them. They left for modern-day Der'a in Syria. The Banu Nadir tribe was evicted from Medina after they attempted to assassinate Prophet Muhammad s.a.w. The Banu Qurayza, was wiped out after the Battle of Trench where they were accused of attempting to ally themselves with the invading Quraish.
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