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seraphime2008
Guest
Here are some lessons on history for you to learn Planten, about how Muslims have claimed things (Jerusalem) that is never even mentioned in Koran,has no tie or root for Islam in the first place:KathleenGee, I cannot understand your mission. You are drifting slowly. The matter under present discussion was the refutation of your assertion that there was lot of bloodshed in Jerusalem when it was taken by the Muslims.
I had explained that it was your wrong statement. Now you are spreading into other fields. I am not interested in things which i do not understand. You have got many other rambling wandering partners who are trying to question my post. While you have drifted into new field and opened new subjects.
Thanks for your discussion about Jerusalem.
danielpipes.org/84/the-muslim-claim-to-jerusalem
The Qur’anic inscriptions that make up a 240-meter mosaic frieze inside the Dome of the Rock do not include Qur’an 17:1 and the story of the Night Journey, suggesting that as late as 692 the idea of Jerusalem as the lift-off for the Night Journey had not yet been established. (Indeed, the first extant inscriptions of Qur’an 17:1 in Jerusalem date from the eleventh century.)
As for Jerusalem under Muslims authority, it became:Muhammad ibn al-Hanafiya (638-700), a close relative of the Prophet Muhammad, is quoted denigrating the notion that the prophet ever set foot on the Rock in Jerusalem; “these damned Syrians,” by which he means the Umayyads, “pretend that God put His foot on the Rock in Jerusalem, though [only] one person ever put his foot on the rock, namely Abraham.”
This leads to the main question:Then, with the Umayyad demise in 750 and the move of the caliph’s capital to Baghdad, “imperial patronage became negligible” and **Jerusalem fell into near-obscurity. **For the next three and a half centuries, books praising this city lost favor and the construction of glorious buildings not only came to an end but existing ones fell apart (the dome over the rock collapsed in 1016). Gold was stripped off the dome to pay for Al-Aqsa repair work. City walls collapsed. Worse, the rulers of the new dynasty bled Jerusalem and its region country through what F. E. Peters of New York University calls “their rapacity and their careless indifference.” The city declined to the point of becoming a shambles. “Learned men are few, and the Christians numerous,” bemoaned a tenth-century Muslim native of Jerusalem. Only mystics continued to visit the city.
One comparison makes this point most clearly: Jerusalem appears in the Jewish Bible 669 times and Zion (which usually means Jerusalem, sometimes the Land of Israel) 154 times, or 823 times in all. The Christian Bible mentions Jerusalem 154 times and Zion 7 times. In contrast, the columnist Moshe Kohn notes, Jerusalem and Zion appear as frequently in the Qur’an “as they do in the Hindu Bhagavad-Gita, the Taoist Tao-Te Ching, the Buddhist Dhamapada and the Zoroastrian Zend Avesta”—which is to say, not once.
So surely, the motive is always political, since Islamic vision of the world is political:**The city being of such evidently minor religious importance, why does it now loom so large for Muslims, to the point that a Muslim Zionism seems to be in the making across the Muslim world? Why do Palestinian demonstrators take to the streets shouting “We will sacrifice our blood and souls for you, Jerusalem” and their brethren in Jordan yell “We sacrifice our blood and soul for Al-Aqsa”? Why does King Fahd of Saudi Arabia call on Muslim states to protect “the holy city [that] belongs to all Muslims across the world”? Why did two surveys of American Muslims find Jerusalem their most pressing foreign policy issue?
**
Because of politics. An historical survey shows that the stature of the city, and the emotions surrounding it, inevitably rises for Muslims when Jerusalem has political significance. Conversely, when the utility of Jerusalem expires, so does its status and the passions about it. This pattern first emerged during the lifetime of the Prophet Muhammad in the early seventh century. Since then, it has been repeated on five occasions: in the late seventh century, in the twelfth century Countercrusade, in the thirteenth century Crusades, during the era of British rule (1917-48), and since Israel took the city in 1967. The consistency that emerges in such a long period provides an important perspective on the current confrontatio