The holy land of the Bible in the Quran

The concept of a Holy Land holds deep spiritual and historical significance in the Abrahamic traditions. While the Bible frequently refers to a promised land granted to the descendants of Abraham, the Quran also affirms the sanctity of this region, particularly the area known in classical Islamic sources as Sham—a historical-geographical term encompassing modern-day Syria, Lebanon, Jordan, and Palestine. This land, and especially Jerusalem and its surroundings, is repeatedly described in the Quran as blessed (مبارك) and holy (مقدسة).

This article explores how the Quran references this sacred territory, aligning it with the prophetic legacy shared with earlier scriptures. Through key verses and classical interpretations, it becomes evident that the Quran not only acknowledges the holiness of this land but also embeds it deeply in the Islamic worldview, connecting it to both historical prophets and future eschatological events, such as the return of Jesus. The following verses highlight the Quranic portrayal of the Holy Land, revealing its enduring importance in Islamic theology and its profound link to divine purpose throughout time.

1. Surah Al-Isra (17:1): “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.”

Al-Masjid Al-Aqsa is located in Jerusalem, within the region of Sham. The phrase “whose surroundings We have blessed” ( الَّذِي بَارَكْنَا حَوْلَهُ ) is widely interpreted by classical and contemporary scholars to refer to the land of Sham, encompassing Palestine and its neighboring areas. This verse highlights the spiritual and historical significance of Sham as a land of divine blessing.

2. Surah Al-Anbiya (21:71):

“And We delivered him [Abraham] and Lot to the land which We had blessed for the worlds.”

Scholars such as Ibn Kathir state that “the land which We had blessed” ( الَّتِي بَارَكْنَا فِيهَا) refers to the region of Greater Syria (Ash-Sham), including Palestine. This verse connects the land of Sham to the legacy of the prophets and emphasizes its status as a land of blessings.

3. Surah Al-Ma’idah (5:21):

“O my people, enter the Holy Land which Allah has assigned to you and do not turn back and become losers.”

The “Holy Land” ( الْأَرْضَ الْمُقَدَّسَةَ ) mentioned here is interpreted by many commentators as referring to the region of Sham, particularly Palestine. This verse recounts the command given to the Children of Israel to enter the blessed land in the time of Moses.

4. Surah Al-Anbiya (21:105):

“And We have already written in the Book [of Psalms] after the [previous] mention that the land will be inherited by My righteous servants.”

This verse refers to Allah’s divine decree that the righteous servants will inherit the land ( أَنَّ ٱلْأَرْضَ يَرِثُهَا عِبَادِيَ ٱلصَّـٰلِحُونَ ). Many classical commentators, including Ibn Kathir and Al-Qurtubi, link this verse eschatologically to the end times, when Jesus will return, defeat the Dajjal (Antichrist), and lead a just era after the destruction of Gog and Magog (Ya’juj and Ma’juj).

In this context, “the land” is understood to be the Holy Land—again, referring to Sham, and especially Palestine—as the center of this final phase of divine justice and peace. The verse reflects not only the historical sanctity of the land but also its prophetic future in Islamic eschatology.

Together, these verses—supported by classical tafsir, hadith, and eschatological traditions—establish the Quranic foundation for the sacred and blessed status of Sham in Islamic theology. The land of Sham is not only a place of prophetic history but also of divinely-ordained future events, making it uniquely revered across time.

Abrahamic Covenant: Analyzing the Perspective of Fulfillment Through Ishmael

There is a belief among Islamic scholars that the Abrahamic covenant, fulfilled through Ishmael instead of Isaac, entails the promise of the land from the Nile River to the great river of Euphrates, along with the blessing to all nations through Abraham’s seed.

Those who hold this view argue that God asked Abraham to offer Ishmael, not Isaac. They also contend that the ancient Israelite scribes altered their scriptures.
In contrast, the Israelites are bound by the Sinai covenant, which highlights communal responsibilities and accountability to God and to each other as part of the agreement between God and the Israelites. What is the articulation of their argument?

The argument that the Abrahamic covenant is fulfilled through Ishmael rather than Isaac involves several key points articulated by those who support this view. Here is a summary and analysis of their arguments:

1. Promise of the Land:

Proponents of this view argue that the promise of the land extending from the Nile River to the Euphrates, as mentioned in Genesis 15, verse 18, was intended for the descendants of Ishmael. They believe that this geographic expanse aligns with the territories historically associated with Islam and Muhammad, who was a descendant of Ishmael.

2. Blessing to All Nations:

They interpret the promise of blessings to all nations through Abraham’s seed (Genesis 12, verse 3, and Genesis 22, verse 18) as being fulfilled through Muhammad (Surah 21, verse 107) which reads:

“And We have not sent you (O Muhammad) but as a mercy for the unto all beings.”
They argue that Islam, preached by Muhammad, has had a significant historical and cultural impact on a global scale, thus fulfilling the promise of being a blessing to all nations.

3. Sacrifice of Ishmael:

This argument hinges on the belief that God asked Abraham to offer Ishmael as a sacrifice, rather than Isaac. This is primarily based on Islamic tradition found in the Quran (Surah 37, verses 99 to 113), which states that Abraham was asked to sacrifice his son, and many Muslims believe this son was Ishmael. They argue that this narrative was the original one, which was later altered by Israelite scribes to place Isaac in the position of the sacrificial son.

4. Scriptural Alterations:

Supporters of this view contend that ancient Israelite scribes altered the scriptures to reflect Isaac as the chosen son who was to be sacrificed and through whom the covenant would be fulfilled. They believe that these alterations were made to establish and legitimize the Israelite claim to the covenantal promises.

Sinai Covenant Context

The Sinai covenant, distinct from the Abrahamic covenant, focuses on the relationship between God and the Israelites, emphasizing communal responsibilities and accountability. This covenant, given at Mount Sinai, includes the Ten Commandments and a detailed code of laws that govern the moral, religious, and social conduct of the Israelite community. The Sinai covenant underscores the idea that the Israelites are to be a holy nation and a kingdom of priests, dedicated to serving God and adhering to His commandments.

Articulation of Their Argument

Those who argue for the fulfillment of the Abrahamic covenant through Ishmael articulate their position by highlighting these key points:

Historical and Geographic Claims: They argue that the promise of the land and blessings align more closely with the historical and geographic realities of Ishmael’s descendants rather than those of Isaac.

Islamic Tradition: They cite Islamic scripture and tradition, which they believe preserves the original account of the sacrifice involving Ishmael, rather than Isaac. This account is viewed as being more authentic and less altered than the Hebrew Bible’s version.

Critical View of Scripture: They take a critical view of the Hebrew Bible, suggesting that it underwent alterations by Israelite scribes to support their theological and political claims. They argue that these changes were made to establish a narrative that centers on Isaac and his descendants as the primary inheritors of God’s covenant with Abraham.

Fulfillment Through Ishmael’s Lineage: They believe that the widespread influence and significance of Ishmael’s descendants fulfill the covenantal promises more broadly and inclusively, aligning with the idea of being a blessing to all nations.

In summary, the viewpoint that the Abrahamic covenant is realized through Ishmael instead of Isaac is based on scriptural interpretations, historical context, and theological perspectives. This stands in contrast to the conventional interpretation of the covenant, which is linked to Isaac’s descendants, and underscores notable distinctions between the Abrahamic and Sinai covenants.

Holy Land of Palestine and Islamic Caliphate

Holy Quran Surah 21, verse71 reads:

.‎وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ

And We rescued Abraham and Lot to the land which We have blessed for the whole world.
From the Quranic perspective, some believe any attempt to secularise the Holy Land of Palestine rather than establish it through an Islamic caliphate would incur divine disasters. After all, Surah 21, verse 71, of the Quran references the Holy Land of Palestine as a blessing to the whole world, especially the Muslim world. How is this argument articulated?

The argument as mentioned is based on the interpretation of Surah 21, verse 71 of the Holy Quran. According to this interpretation, the verse refers to the rescue of Abraham and Lot and their settlement in a blessed land. Some believe that this blessed land mentioned in the verse is the Holy Land of Palestine.

From this perspective, it is argued that the Holy Land of Palestine is not just a geographical region, but a sacred land with spiritual significance. It is believed to have been blessed by Allah, and therefore, it is seen as a land that should be governed by Islamic principles and established as an Islamic caliphate.

Those who hold this viewpoint argue that any attempt to secularize or separate the Holy Land from its Islamic identity would go against divine will and result in negative consequences. They believe that only through the establishment of an Islamic caliphate can the true potential and blessings of the Holy Land be realized for the benefit of the Muslim world and humanity as a whole.

It’s important to note that interpretations of religious texts can vary among individuals and scholars. Different perspectives exist on the issue of the Holy Land and its governance, and it is a topic of ongoing debate and discussion within the Muslim community.

The Holy Land of Palestine and Muhammad the Prophet of Islam

The Prophet said:

فَإِنَّ اللَّهَ عَزَّ وَجَلَّ تَوَكَّلَ لِي بِالشَّامِ وَأَهْلِهِ.

“Verily, Allah Almighty has entrusted me with the land of Sham (that is, Palestine, Jordan, Lebanon, and Syria) and its people.”
Some believe the hadith is related to establishment of Islamic caliphate in the region of the Levant. How is this argument articulated?

The hadith is reported by Imam Ahmad in his Musnad, and it is considered authentic by some scholars. The hadith indicates that the Prophet (peace and blessings be upon him) was given a special responsibility and honor by Allah to take care of the land of Sham and its people, who are also praised in other hadiths for their faith and steadfastness.

Some people have used this hadith to support the idea of establishing an Islamic caliphate in the region of the Levant, which includes the modern countries of Syria, Lebanon, Jordan, Palestine, and Israel. They argue that since the Prophet (peace and blessings be upon him) was entrusted with this land by Allah, it is the duty of the Muslims to follow his example and protect it from any foreign occupation or oppression.

They also claim that this land has a special status and significance in Islam, as it is the place where many prophets and righteous people lived, where many battles and victories occurred, and where many signs of the Hour will take place.