The Western Wall or Wailing Wall is considered a part of Al-Aqsa Mosque

From a Quranic perspective, the Western Wall or Wailing Wall is considered a part of Al-Aqsa Mosque according to Surah 17 verse 1 in the Quran. How is this theological viewpoint presented?

According to the Quranic perspective, the Western Wall or Wailing Wall is considered a part of Al-Aqsa Mosque because it is believed to be the site where Prophet Muhammad (peace be upon him) tied his winged steed, al-Buraq, on his night journey to Jerusalem and ascension to heaven. This event is known as Isra and Miraj, and it is mentioned in Surah 17 verse 1 of the Quran, which states:

"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."

The term Al-Masjid Al-Aqsa, which means "the farthest mosque", is interpreted by Muslim scholars to refer to the entire sacred compound in Jerusalem, including the Dome of the Rock and the Al-Qibli Mosque, as well as the Western Wall, which is the only remaining part of the ancient Jewish Temple.

One possible explanation for why the Western Wall or Wailing Wall is considered a part of Al-Aqsa Mosque is that it is the only remaining part of the ancient Jewish temple that once stood on the Temple Mount, the site of the First and Second Temples of Jerusalem. The temple was destroyed by the Romans in 70 CE, and its site was later occupied by various Islamic structures, including the Dome of the Rock and the Al-Qibli Mosque.

Muslims believe that the temple, originally built by Prophet Solomon, son of Prophet David, was located in Jerusalem, the place chosen by Allah for the Children of Israel to worship Him. Consequently, the Western Wall, as the last remnant of this temple, is also sacred to Muslims and considered part of the Al-Aqsa Mosque compound. It is also believed that Muhammad prayed at the temple site during his Night Journey, before ascending to heaven from the Dome of the Rock.

Did Islam supersede Judaism concerning Jerusalem?

Some argue that based on Surah 17 verse 1 of the Quran, Islam supersedes Judaism concerning Jerusalem. How is this perspective presented?

This is a complex and controversial question that has been debated by scholars and religious leaders for centuries. There is no definitive answer, but I will try to explain some of the main arguments that have been made by those who believe that Islam abrogates Judaism in relation to Jerusalem.

One argument is based on the interpretation of Surah 17 verse 1 of the Quran, which states:

“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. “

Some Muslims understand this verse to mean that Prophet Muhammad (peace be upon him) was taken by Allah from the Sacred Mosque in Mecca to the Farthest Mosque in Jerusalem, where he prayed and ascended to heaven. This miraculous journey is known as the Isra and Mi'raj, and it is celebrated by Muslims as a sign of Allah's favor and guidance.

According to this view, the Farthest Mosque (al-Masjid al-Aqsa) refers to the entire compound of the Noble Sanctuary (Haram al-Sharif) in Jerusalem, which includes the Dome of the Rock and the Al-Aqsa Mosque. This compound is considered the third holiest site in Islam, after Mecca and Medina, and the first qibla (direction of prayer) for Muslims.

Some Muslims believe that by taking Prophet Muhammad to Jerusalem, Allah honored and sanctified the city and its surroundings, and transferred the religious authority and leadership from the Jews to the Muslims. They argue that the Jews had violated their covenant with Allah by rejecting and killing the prophets, and that Allah had chosen the Muslims as the new community of believers and the inheritors of the Abrahamic legacy.

Another argument is based on the historical and political events that occurred after the death of Prophet Muhammad. Some Muslims claim that the Islamic conquests and expansions in the seventh and eighth centuries CE were a divine mandate and a fulfillment of the Quranic prophecies. They point out that the Muslims liberated Jerusalem from the Byzantine rule in 638 CE, and built the Dome of the Rock and the Al-Aqsa Mosque on the site of the former Jewish temples, which had been destroyed by the Babylonians and the Romans.

According to this view, the Muslim presence and rule in Jerusalem was a sign of Allah's blessing and favor, and a proof of the superiority and validity of Islam over Judaism. They argue that the Jews had lost their right and claim to Jerusalem, and that the Muslims were the rightful custodians and guardians of the holy city and its sacred sites.

These are some of the main arguments that have been made by those who believe that Islam abrogates Judaism in relation to Jerusalem.

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.