Muhammad’s Night Journey and the Fate of the Jewish Temple: A Theological Perspective.

What is the rationale behind the theological implications of the correlation between Surah 17 verse 1 and verse 7 of the Quran, which indicates that Judaism as a sacrificial religion has been abolished?

Surah 17 of the Quran, known as "Al Isra" (The Night Journey), contains verses that reference the Israelites and events associated with them. Let's explore the verses you mentioned:

1. Surah 17 verse 1:
"Exalted is He who took His Servant by night from al Masjid Al Haram to Al Masjid Al Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing."

This verse refers to the Isra, or the Night Journey, where Muslims believe that the Prophet Muhammad was taken from Mecca to Jerusalem and then ascended to the heavens (the Miraj). Al Masjid Al Aqsa is identified with the Temple Mount in Jerusalem.

2. Surah 17 verse 7:
"If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves. Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction."

This verse refers to the punishment meted out to the Israelites due to their disobedience and recalls the destruction of the Temple in Jerusalem.

The argument you're referencing seems to derive from the juxtaposition of these verses in the same chapter. By connecting the Night Journey of Prophet Muhammad to Al Masjid Al Aqsa (associated with the ancient Jewish Temples) with the subsequent verse about the Temple's destruction, one might argue that it signifies a transfer of religious legitimacy from the Israelites to the followers of Muhammad.

The theological implication drawn from this, as posited in your question, is that the Quran might be suggesting that the original sacrificial religion of Judaism (centered around the Temple) has been superseded or "abolished" by Islam.

The Dome of the Rock in Jerusalem, which commemorates Muhammad's Night Journey, symbolizes the continued connection between Abrahamic faiths. Islam is often seen as the final message that surpasses Judaism and Christianity.

Some scholars believe the Night Journey of the Prophet Muhammad to Heaven is theologically related to Daniel 7 verse 13. How is this argument explained?

The argument connecting the Night Journey of the Prophet Muhammad to Heaven with Daniel 7 verse 13 is based on theological interpretations that draw parallels between the two events. Here's an explanation of this argument:

1. The Night Journey of Prophet Muhammad (الإسراء والمعراج): According to Islamic tradition, the Night Journey (الإسراء) and Ascension (المعراج) is a miraculous event in which the Prophet Muhammad was transported from Mecca to Jerusalem and then ascended through the heavens, meeting various prophets and eventually coming into the presence of Allah.

2. Daniel 7 verse 13 in the Bible: In the Book of Daniel in the Old Testament of the Bible, specifically in Daniel 7 verse 13, there is a prophecy that says: "I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days (that is, God) and was presented before him." This verse is often interpreted as a reference to a messianic figure.

The argument connecting these two events revolves around the idea that both the Night Journey of Prophet Muhammad and the vision of “one like a son of man” in Daniel 7 verse 13 involve a figure coming into the presence of God. Some scholars, particularly in comparative religion and interfaith dialogue, suggest that there are thematic similarities between these events:

Divine Revelation: In both cases, there is a profound encounter with the divine. Prophet Muhammad ascended to the highest levels of heaven, and in Daniel 7 verse 13, the figure of "one like a son of man" is presented before the "Ancient of Days," who is a divine entity.

Prophetic Roles: The figure in Daniel 7 verse 13 is often associated with a messianic or prophetic role. Similarly, Prophet Muhammad is considered the final prophet in Islam, and his Night Journey is seen as a confirmation of his messianic or prophetic role.

It's important to note that this argument is primarily a matter of theological interpretation and interfaith dialogue. Different scholars and religious traditions may have varying perspectives on the significance and connections between these events.

Islamic Interpretation of Daniel 7: The Fifth Kingdom as the Rise of Islam

Numerous biblical scholars maintain that the four beasts described in Daniel 7 symbolize four distinct kingdoms: Babylon, Medo-Persia, Greece, and Rome. Subsequently, the establishment of the kingdom of God is noted.

In contrast, certain Islamic scholars assert that the fifth kingdom, which they identify as the kingdom of God, corresponds to Islam, as it arose subsequent to the Byzantine Empire, also referred to as the Eastern Roman Empire. What is the rationale behind this interpretation?

The Islamic interpretation of the prophecy in Daniel 7, which identifies the “fifth kingdom” (the kingdom of God) with Islam, is based on historical and theological reasoning. Here are the key points behind this interpretation:

1. Historical Succession of Empires

Daniel 7 describes four beasts representing four successive kingdoms. Many biblical scholars identify these as Babylon, Medo-Persia, Greece, and Rome.
Islam emerged in the 7th century CE, after the decline of the Western Roman Empire and during the weakening of the Byzantine (Eastern Roman) Empire. Since Daniel’s vision mentions the establishment of God’s kingdom after the fourth empire, some Islamic scholars argue that Islam, which emerged after Rome, fulfills this prophecy.

2. The Fall of the Byzantine Empire and the Rise of Islam

The Byzantine (Eastern Roman) Empire was a dominant power before Islam’s expansion. Islamic scholars argue that with the conquests of the Rashidun and Umayyad Caliphates, Islam effectively replaced Byzantine rule in large parts of the Mediterranean, the Levant, and North Africa.
The rapid spread of Islam and its dominance over former Roman territories is seen as a fulfillment of the prophecy that a divine kingdom would supersede worldly empires.

3. The Concept of God’s Kingdom in Islam

Jesus did not equate the kingdom of God that he preached with the religion of Christianity. Rather, the concept of the “kingdom of God” is frequently linked to the arrival of a figure resembling a son of man as described in Daniel 7.
Islamic scholars, however, interpret God’s kingdom as a system of governance based on divine law (Sharia). Since Islam established a political-religious order that claimed to rule by divine law, it is seen as fulfilling the vision of God’s kingdom replacing human empires.

4. Islam as a Universal and Everlasting Kingdom

Daniel 7, verse 14 describes the final kingdom as one that will never be destroyed. Islamic scholars argue that Islam, despite historical challenges, continues to be a major global faith and political influence.
The continuity of Islam as a religious and civilizational force is seen as evidence that it aligns with the prophecy of a kingdom that endures.

5. The Role of Prophet Muhammad in Quranic Prophecy

Some Islamic scholars extend this interpretation by linking it to prophecies about a future religion of Islam. They cite Surah 61, verse 9 of the Quran:

Muhammad’s establishment of a religious-political order is viewed as the fulfillment of the divine kingdom prophesied in Daniel.
Conclusion

“He it is Who hath sent His messenger with the guidance and the religion of truth, that He may make it conqueror of all religion however much idolaters may be averse.”

Islamic scholars interpret Daniel 7’s prophecy through a historical and theological lens, identifying Islam as the divine kingdom that follows Rome. They argue that Islam’s rise, territorial expansion, and legal-political system based on divine law fulfill the vision of a God-ordained kingdom that replaces human rule.

Consistency in Belief: Comparing the Night Journey of Muhammad and Daniel’s Vision

It is believed that those who deny the Night Journey of the prophet Muhammad from Mecca to Jerusalem, followed by his ascension to the seventh heaven to meet God, resemble the arguments of those who dismiss Daniel’s vision at night in Daniel 7, verse 13. How is this argument articulated?

The argument comparing the denial of the Isra and Mi’raj (the Night Journey and Ascension of the Prophet Muhammad) to the dismissal of Daniel’s vision in Daniel 7, verse 13 is articulated based on the following parallels:

1. Both Events Are Supernatural and Nighttime Experiences

The Isra and Mi’raj describe Prophet Muhammad’s journey from Mecca to Jerusalem and his ascension through the heavens, ultimately meeting God. This event is considered miraculous and beyond ordinary physical experiences.
Daniel 7, verse 13 states: “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him.”
This is also a supernatural vision that occurs at night and describes an ascent toward the Divine.

2. Skepticism Toward Mystical or Spiritual Journeys

Critics of Isra and Mi’raj argue that such a physical and spiritual journey is implausible, similar to how some interpret Daniel’s vision as metaphorical rather than an actual event.
The argument suggests that if one denies the reality of Muhammad’s ascension on the basis of it being supernatural, they would logically also have to deny Daniel’s night vision using the same reasoning.

3. Heavenly Ascent and Divine Presence

In both cases, the central figure ascends toward a divine presence:
Muhammad ascends through the seven heavens, meeting prophets and ultimately reaching the Divine Presence.
Daniel sees one like a son of man coming with the clouds of heaven to stand before the Ancient of Days, a scene often interpreted as a meeting with God.

4. Implication of Denial: Consistency in Theological Interpretation

If one dismisses Muhammad’s ascension as merely metaphorical or fabricated, they must question whether Daniel’s vision was also just symbolic.
This challenges those (particularly in the Abrahamic faith traditions) who accept Daniel’s vision as authentic revelation but reject Muhammad’s journey on the grounds of improbability.

Conclusion

This argument is used to highlight consistency in belief regarding divine visions and supernatural events. If one affirms that Daniel’s vision describes a genuine, divinely granted experience, then logically, they should not outright dismiss the Isra and Mi’raj on the same grounds. Instead, they should engage with both narratives under a coherent theological framework.