Muslim Clerics Acknowledge Jewish Right to Israel, With Caveats
A rabbi involved in interfaith dialogue has explored Muslim clerics' views on Jewish historical and religious claims to the Land of Israel. He notes that during dialogues between Jewish and Muslim leaders, Israelis often ask Palestinian counterparts about their stance on Jewish rights to the land. The rabbi, who is pursuing a doctorate in Judaism at Gratz College, has engaged in dialogue with about a dozen sheikhs over the past five years.
He cites Quranic verses, specifically Surah Al-Ma'idah 5:21 and Surah Al-Israa 17:104, which he interprets as acknowledging the Israelites' right to enter and inhabit the Holy Land. The rabbi also references the early days of Islam in Medina, when Muslims prayed towards Jerusalem and observed the Sabbath, suggesting a period where Jewish traditions were more integrated.
When asked about Jewish claims to the land, some sheikhs offered straightforward affirmations. One stated, "The prophecy about the return of the Children of Israel to their land is accepted by me and is legitimate. I accept it." Another said, "I have no problem with that." However, others posed challenging questions. One sheikh asked, "God fulfilled His prophecy, what about you? What about your commitment to turn away from sinful lives?" Another urged, "Now your obligation is to prove that you are worthy of it. The prophecy has indeed been fulfilled. Now it all depends on you whether it will last."
The rabbi acknowledges that these responses, while potentially pleasing to Israelis, might not represent the mainstream Muslim view, especially after the Balfour Declaration and the rise of national movements. Some sheikhs presented more complex interpretations. One suggested that while the prophecy is authentic, Jews lost their claim due to their sins, referencing the verse "My righteous servants will inherit the land" (Surah Al-Anbiya 21:105). Another proposed a broader definition of "Children of Israel," including descendants of Abraham's other sons, implying that all peoples in the land, including Jews, Christians, and Muslims, are historical descendants with a claim.
This latter interpretation, which posits that the land is for all its inhabitants, is considered less comfortable for Israelis but may reflect a more mainstream Muslim perspective. The rabbi concludes by suggesting that this complex view, which doesn't deny the Quranic acknowledgment of Jewish return, offers a basis for respectful dialogue and coexistence, urging Israelis to embrace the nuanced reality rather than an overly romanticized one. He emphasizes the need for dialogue and reconciliation, especially during the High Holy Days, stating that true security lies in peace.
