Divine Mandate of the Blessed Land of Sham (Syria, Jordan, Lebanon, Palestine, and Israel)

The Prophet said:

فَإِنَّ اللَّهَ عَزَّ وَجَلَّ تَوَكَّلَ لِي بِالشَّامِ وَأَهْلِهِ.

Allah, the Almighty, has entrusted the Sham and its people to me.
(Hadith Musnad Imam Ahmad).

Some believe the above hadith is related to establishment of Islamic caliphate in the region of the Sham (‎الشَّامِ). They point to the Arabic word ‎“تَوَكَّلَ”. What is the definition of “Sham”? How is their argument articulated?

Definition of "Sham" (الشَّامِ):

It is an Arabic term historically used to refer to the region commonly known today as the Levant. This region encompasses several modern-day countries, including:

Syria
Lebanon
Jordan
Palestine
Israel

It is a region with significant historical, religious, and cultural relevance within the Islamic tradition and also in the broader Middle Eastern history.

Articulation of the Argument:

Supporters of the view that the hadith relates to the establishment of an Islamic caliphate in the region of Sham argue their case as follows:

1. Divine Mandate:

The verb تَوَكَّلَ means to entrust, rely upon, or delegate responsibility to someone. When used in this hadith, it implies that Allah has entrusted or vested a particular responsibility to the Prophet Muhammad regarding the region of Sham and its people.

2. Vision of Governance:

By declaring that "Allah has entrusted me with Sham and its people," the Prophet may be indicating a divine endorsement for governance or leadership over this region. This is seen as a sign that the area holds special significance and is destined for a particular kind of leadership.

3. Historical and Religious Importance:

Sham holds a crucial place in Islamic history and eschatology. It was a major center of early Islamic civilization and later became a vital part of various Islamic caliphates, including the Umayyad Caliphate, which had its capital in Damascus.

4. Connotation of تَوَكَّلَ:

The word تَوَكَّلَ does not just convey a simple trusting; it suggests a deep and complete reliance and entrustment. This profound sense of divine trust can be seen as an indication of a significant leadership role for the Islamic community in that region.

5. Legacy of the Prophet's Teachings:

The fact that the Prophet Muhammad would mention that Allah entrusted him with Sham can be interpreted as a directive for his followers to see this region as a central area for Islamic governance and societal development.

Key Points in Their Argument:

Linguistic Interpretation:

Emphasis on the word تَوَكَّلَ (entrusted) as an indicator of divine delegation and responsibility.

Geopolitical Importance: Recognition of Sham as a historically and religiously significant region in Islam.

Leadership & Governance:

Viewing the hadith as a sign of endorsement for establishing a caliphate or Islamic government in the region.

Historical Context:

Understanding the Islamic historical narratives and prophecies that highlight the role of Sham in Islamic governance.

By linking the hadith to the establishment of an Islamic caliphate, they argue that the Prophet's statement is not merely about spiritual or moral guidance but also about a concrete, divinely sanctioned political vision for the region.

The connection between Islam and the land that God promised to Abraham in the Torah

Genesis 15, verse 18 reads:
“In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”.

Genesis 15, verse 18 is a specific verse in the Bible, which is part of the book of Genesis in the Old Testament. It describes a covenant that God made with Abraham, promising him and his descendants land from the river of Egypt to the Euphrates River.

Did the establishment of Islam as the religion of Abraham in the Middle East or the Levant fulfill the promise of God to Abraham that his descendants through Ishmael would inherit the land from the border of Egypt to the Euphrates River as mentioned in the Torah or Genesis 15, verse 18?

Islamic scholars assert that the ancient scribes may have manipulated the Torah to favor Isaac instead of Ishmael. How do they present their argument?

Islamic scholars argue that the establishment of Islam in the Middle East and Levant region did fulfill God's promise to Abraham regarding Ishmael's descendants. They point out that Islam spread rapidly across this area in the 7th-8th centuries, bringing monotheistic worship of the God of Abraham to millions.

It is asserted that the ancient scribes who wrote the Torah may have altered the stories to show preference for Isaac's descendants over Ishmael's. They suggest that this bias may have been influenced by socio-political factors, such as the dominance of the Israelite tribes, which led to the emphasis on Isaac's descendants in the biblical account.

Historically, the Arab-Islamic Caliphates after the rise of Islam in the 7th century did indeed conquer and control territories extending from Egypt to the Euphrates River, which matches the geographical extent of the land mentioned in Genesis 15, verse 18. This has led some to draw parallels between the spread of Islam and the fulfillment of the promise to Ishmael’s descendants.

From an Islamic theological perspective, the establishment of Islam in the Middle East and the Levant is seen as the fulfillment of God's promise to Abraham, as it recognizes and upholds the significance of Ishmael's lineage.

Islamic scholars argue that both Isaac and Ishmael are equally revered as prophets, and that their respective lineages are part of God's overarching plan for humanity, with Hebrew prophets paving the way for the coming of Muhammad, the last prophet.

In summary, Islamic scholars argue that:

1. The promise made to Abraham about his descendants inheriting the land could have been fulfilled through Ishmael.

2. The Torah might have been altered over time to give greater emphasis to Isaac’s lineage and downplay Ishmael’s role.

3. The rise of Islam and the influence of the descendants of Ishmael (through Prophet Muhammad) is seen as a fulfillment of God’s promise to Abraham.

4. The spread of Islam and its dominance in the Middle East aligns with the geographical scope of the promise made to Abraham in the Torah, reinforcing the idea that Ishmael’s descendants inherited this blessing.

These arguments reflect a broader theological debate regarding the interpretation of ancient texts and the legacy of Abraham’s two sons, Isaac and Ishmael, in the context of religious history.

The Quran and the Promised Land in the Torah

Holy Quran 21 verse 71

وَنَجَّيْنَٰهُ وَلُوطًا إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا لِلْعَٰلَمِينَ

And We saved Abraham and Lot [and brought them] to a land which We had blessed for all people.

Holy Quran 21 verse 105

‎وَلَقَدْ كَتَبْنَا فِى ٱلزَّبُورِ مِنۢ بَعْدِ ٱلذِّكْرِ أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِىَ ٱلصَّٰلِحُونَ

We have already written in the Psalms following the Reminder(Torah), "My righteous servants shall inherit the land."

Some scholars believe that Surah 21 verse 105 of the Quran is related to Surah 21 verse 71. Therefore, the land promised by God to Abraham in the Torah will be inherited by Muslims, as mentioned in Surah 21 verse 105. How is this argument explained?
The argument that Surah 21 Verse 105 is related to Surah 21 verse 71 is based on the following points:

Both verses mention the land of Canaan, which was promised to Abraham by God in the Torah. The land of Canaan generally encompassed parts of what are now modern-day Israel, Palestine, Lebanon, Jordan, and Syria.

Surah 21 verse 71 states that Abraham and Lot were brought to a land that God had blessed for all people. This could be interpreted as a reference to the land of Canaan, which was promised to Abraham as a place where all people would be blessed.

Surah 21 verse 105 states that God has written in the Psalms that His righteous servants will inherit the land. This could be interpreted as a reference to the land of Canaan, which was promised to Abraham's descendants as a place where they would inherit God's blessings.

Based on these points, some scholars argue that Surah 21 verse 105 is a confirmation of the promise that God made to Abraham in the Torah. They believe that this promise will be fulfilled in the future, when Muslims will inherit the land of Canaan as God's righteous servants.

There are a number of ways to explain this argument. One way is to see it as a literal interpretation of the Quran. According to this interpretation, the land promised to Abraham in the Torah is the same land that is mentioned in Surah 21 verse 71 and 21 verse 105. In this case, the argument is that the promise will be fulfilled in the future, when Muslims will inherit the land of Canaan, namely modern-day Israel, Palestine, Lebanon, Jordan, and Syria.

Another way to explain this argument is to see it as a more symbolic interpretation. According to this interpretation, the land promised to Abraham is not a specific piece of land, but rather a state of being. In this case, the argument is that the promise will be fulfilled in the future, when Muslims will live in a state of peace and prosperity.

Ultimately, the interpretation of Surah 21 verse 105 is a matter of faith. There is no definitive answer to the question of whether or not the land promised to Abraham will be inherited by Muslims. However, the argument that Surah 21 verse 105 is related to Surah 21 verse 71 is a valid one that is supported by the text of the Quran.


Holy Quran 21:71

وَنَجَّيْنَٰهُ وَلُوطًا إِلَى ٱلْأَرْضِ ٱلَّتِى بَٰرَكْنَا فِيهَا لِلْعَٰلَمِينَ

And We delivered Abraham as well as Lot to the land which We had blessed for all people.

Holy Land

AD 324–640: Byzantine Period


With the conversion of the Roman emperor Constantine (AD 306–37), Christianity enjoyed a season of growth under the toleration championed by the Edict of Milan (AD 313). Constantine’s mother, Helena, began a vigorous campaign of building churches on locations in Israel associated with the life of Jesus. As pilgrims flocked to this land, some elected to remain and establish monastic communities. There was frequent destruction and rebuilding of Christian compounds during this era, much of it related to the Samaritan uprising (AD 529) and the Persian invasion (AD 614).


AD 640–1099: Early Arab (Islamic) Period


Byzantine rule, weakened by Persian invasion, collapsed quickly in the face of Arabian invaders who captured the city of Jerusalem in AD 638. Respectful of both Judaism and Christianity, these Muslim rulers protected and enhanced Jerusalem with new architecture that celebrated the city’s relationship to Islam. The Dome of the Rock was built in AD 691, and the El-Aqsa Mosque in AD 715. The exception to tolerance is linked to the rule of Caliph Hakim, who unleashed a persecution against Christians and their churches. During his rule, the tomb of Jesus at the Church of the Holy Sepulchre was destroyed (AD 1009).


AD 1099–1291: Crusader Period


At the close of the early Arab period, in his speech, Pope Urban II called for a military expedition to the Holy Land with the primary aim of recapturing Jerusalem from Muslim rule and protecting Christian. During the course of five Crusades, access was restored for European pilgrims, churches were rebuilt or founded, hospitals were established, and castles found their place on this land. Unfortunately the Crusaders also attacked and killed many Muslim and Jewish citizens of this land, imposing a negative image on the Crusades that lives to this day in the memory of many. By the close of the thirteenth century, the Crusaders had been defeated and driven from the promised land, largely because of the efforts of Saladin, the first sultan of Egypt and Syria.