The Torch Bearers of Monotheism:

Prophet Abraham (peace be upon him) was a Muslim in literal sense (being totally surrendered to the Will of God). The faith of Abraham (worship and obedience to On God-Islam) was followed by his decedents i.e. Children of Israel (Jacob) and Children of Ishmael (Arabs). According to the Jewish traditions, initially the children of Israel (Jacob) were called as Hebrews. The word “Hebrew” (in Hebrew, “Ivri”) is first used in the Torah to describe Abraham (Genesis;14:13). The word is apparently derived from the name Eber, one of Abraham’s ancestors. Another tradition teaches that the word comes from the word “eyver,” which means “the other side,” referring to the fact that Abraham came from the other side of the Euphrates, or referring to the fact Abraham was separated from the other nations morally and spiritually. Subsequently the Children of Israel came to be known as Jews, as their religious peculiarities and traditions were developed. The 19th-century biblical scholars moved the decisive division back into the period of the Babylonian Exile and restoration of the Jews to Judah (6th-5th centuries BCE). They asserted that after the first fall of Jerusalem (586 BC) the ancient “Israelitic” religion gave way to a new form of the “Jewish” faith, or Judaism, as formulated by Ezra the Scribe and his school (5th century BCE). A German historian, Eduard Meyer, in 1896 published Die Entstehung des Judentums (“The Origin of Judaism”), in which he placed the origins of Judaism in the Persian period or the days of Ezra and Nehemiah (5th century BCE) and actually attributed to Persian imperialism an important role in shaping the new emergent Judaism. Cyrus the Great the king of Persia (559-530 BC), is highly respected by Jews. He conquered Asia Minor, Babylonia, Syria, Palestine, and most of the Iranian plateau. He is known to have ruled his empire with wisdom and moderation, maintaining good relations with the Jews, whom he freed from the Babylonian Captivity. Some scholars consider him to be the Two Horned (Zulqarnain) conqueror mentioned in Qur’an.

The word “Jew” (in Hebrew, “Yehudi”) is derived from the name Judah, which was the name of one of Jacob’s twelve sons. Judah was the ancestor of one of the tribes of Israel, which was named after him. Likewise, the word Judaism literally means “Judah-ism,” that is, the religion of the Yehudim. Originally, the term Yehudi referred specifically to members of the tribe of Judah, as distinguished from the other tribes of Israel. However, after the death of King Solomon, the nation of Israel was split into two kingdoms: the kingdom of Judah and the kingdom of Israel (I Kings 12; II Chronicles 10). After that time, the word Yehudi could properly be used to describe anyone from the kingdom of Judah, which included the tribes of Judah, Benjamin and Levi, as well as scattered settlements from other tribes. The most obvious biblical example of this usage is in Esther;2:5, where Mordecai is referred to as both a Yehudi and a member of the tribe of Benjamin. The ten tribes were exiled from the land (II Kings;17), in the 6th century B.C, once the kingdom of Israel was conquered by Assyria leaving only the tribes in the kingdom of Judah remaining to carry on Abraham’s heritage. These people of the kingdom of Judah were generally known to themselves and to other nations as Yehudim (Jews), and that name continues to be used today. The words, ‘Hebrews’, ‘Children of Israel’ or ‘Jews’ have racial connotations, where as ‘Islam’ does not. Due consideration should be given to the fact that despite some exceptions, for a long period the Children of Israel, were the only torch bearers of monotheism in a world that was pagan or idolatrous. It is a credit that the Qur’an fully acknowledges, but with the arrival of Christianity and later revival of Islam, the original faith of Abraham, the claim of the Jews to have sole monopoly of monotheism lost its ground, and with it the concept of the chosen race that they cling to until today.

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Judaism & Zionism

Judaism is the name given to the religious beliefs and practices of the Jews. One of the three great monotheistic world religions, Judaism began as the faith of the ancient Hebrews, and its sacred text is the Hebrew Bible, particularly the Torah. Fundamental to Judaism is the belief that the people of Israel are God’s chosen people, who must serve as a light for other nations. God made a covenant first with Abraham, then renewed it with Isaac, Jacob, and Moses.
The worship of Yahweh (God) was centered in Jerusalem from the time of David. The destruction of the First Temple of Jerusalemby the Babylonians (586 BC) and the subsequent exile of the Jews led to hopes for national restoration under the leadership of a messiah. The Jews were later allowed to return by the Persians, but an unsuccessful rebellion against Roman rule led to the destruction of the Second Temple in AD 70 and the Jews’ dispersal throughout the world in the Jewish Diaspora. Rabbinic Judaism emerged to replace the temple cult at Jerusalem, as the Jews carried on their culture and religion through a tradition of scholarship and strict observance. The great body of oral law and commentaries were committed to writing in the Talmud and Mishna. The religion was maintained despite severe persecutions in many nations. Two branches of Judaism emerged in the Middle Ages: the Sephardi, centered in Spain and culturally linked with the Babylonian Jews; and the Ashkenazi, centered in France and Germany and linked with the Jewish culture of Palestine and Rome. Elements of mysticism also appeared, notably the esoteric writings of theKabbala and, in the 18th century, the movement known as Hasidism. The 18th century was also the time of the Jewish Enlightenment, or Haskala. Conservative and Reform Judaismemerged in 19th-century Germany as an effort to modify the strictness of Orthodox Judaism. By the end of the 19th century Zionism had appeared as an outgrowth of reform. European Judaism suffered terribly during the Holocaust, when millions were put to death by the Nazis, and the rising flow of Jewish emigrants to Palestine led to declaration of the State of Israel in 1948 [Encyclopedia Britannica]. Israel was created at the cost of the original inhabitants, the Palestinians who are living in miserable inhuman conditions in camps.
According to Jewish Encyclopedia, Judiasm is the religion of the Jewish people (II Macc. ii. 21, viii. 1, xiv. 38; Gal. i. 13 = , Esth. R. iii. 7; comp. , Esth. viii. 17); their system of beliefs and doctrines, rites and customs, as presented in their sacred literature and developed under the influence of the various civilizations with which they have come in contact, widening out into a world-religion affecting many nations and creeds. In reality the name “Judaism” should refer only to the religion of the people of Judea, that is, of the tribe of Judah, the name “Yehudi” (hence “Judean,” “Jew”) originally designating a member of that tribe. In the course of time, however, the term “Judaism” was applied to the entire Jewish history.
According to Jewish Encyclopaedia; a  clear and concise definition of Judaism is very difficult to give, for the reason that it is not a religion pure and simple based upon accepted creeds, like Christianity or Buddhism, but is one inseparably connected with the Jewish nation as the depository and guardian of the truths held by it for mankind. Furthermore, it is as a law, or system of laws, given by God on Sinai that Judaism is chiefly represented in Scripture and tradition, the religious doctrines being only implicitly or occasionally stated; wherefore it is frequently asserted that Judaism is a theocracy (Josephus, “Contra Ap.” ii. 16), a religious legislation for the Jewish people, but not a religion. The fact is that Judaism is too large and comprehensive a force in history to be defined by a single term or encompassed from one point of view. Extending over thirty-five centuries of history and over well-nigh all the lands of the civilized globe, Judaism could not always retain the same form and character. Judaism in its formative period, that is, in the patriarchal and prophetic times, differed from exilic and post-exilicJudaism; and rabbinic or pharisaic Judaism again presents a phase quite different from Mosaic Judaism, to which the Sadducees, and afterward to some extent the Karaites, persistently clung. SimilarlyJudaism in the Diaspora, or Hellenistic Judaism, showed great divergences from that of Palestine. So, too, the mysticism of the Orient produced in Germany and France a different form of Judaism from that inculcated by the Arabic philosophy cultivated by the Jews of Spain. Again, many Jews of modern times more or less systematically discard that form ofJudaism fixed by the codes and the casuistry of the Middle Ages, and incline toward aJudaism which they hold more in harmony with the requirements of an age of broader culture and larger aims. Far from having become 1900 years ago a stagnant or dried-up religion, as Christian theology declares, Judaism has ever remained “a river of God full of living waters,” which, while running within the river-bed of a single nation, has continued to feed anew the great streams of human civilization.

Zionism (Hebrew: ציונות‎, Tsiyonut) is a Jewish political movement that, in its broadest sense, has supported the right of the Jewish people in a sovereign Jewish national homeland. Since the establishment of the State of Israel, the Zionist movement continues primarily to advocate on behalf of the Jewish state and address threats to its continued existence and security. In a less common usage, the term may also refer to 1) non-political,Cultural Zionism, founded and represented most prominently by Ahad Ha’am; and 2) political support for the State of Israel by non-Jews, as in Christian Zionism. Zionists generally preferred to speak Hebrew, a Semitic language that developed under conditions of freedom in ancient Judah, modernizing and adapting it for everyday use. Zionists sometimes refused to speak Yiddish, a language they considered affected by Christian persecution. Once they moved to Israel, many Zionists refused to speak their (diasporic) mother tongues and gave themselves new, Hebrew names. Hebrew was preferred not only for ideological reasons, but also because it allowed members of the new Yishuv who came from different parts of the world to have a common language, thus furthering the political and cultural bonds between Zionists.Christian Zionism is a belief among some Christians that the return of the Jews to the Holy Land, and the establishment of the State of Israel in 1948, is in accordance with Biblical prophecy. It overlaps with, but is distinct from, the nineteenth century movement for the Restoration of the Jews to the Holy Land, which had both religiously and politically motivated supporters. The term Christian Zionism was popularized in the mid-twentieth century. Prior to that time the common term was Restorationism.Some Christian Zionists believe that the “ingathering” of Jews in Israel is a prerequisite for the Second Coming of Jesus. This belief is primarily, though not exclusively, associated with Christian Dispensationalism. The idea that Christians should actively support a Jewish return to the Land of Israel, along with the parallel idea that the Jews ought to be encouraged to become Christian, as a means fulfilling a Biblical prophecy has been common in Protestant circles since the Reformation.Many Christian Zionists believe that the people of Israel remain part of the chosen people of God, see also Dual-covenant theology, along with the ingrafted Gentile Christians[Romans 11:17-24]. This has the added effect of turning Christian Zionists into supporters of Jewish Zionism.

Protestant Christians supporting Zionism:  Some Christians have actively supported the return of Jews to Palestine even prior to Zionism, as well as subsequently. One of the principal Protestant teachers who promoted the biblical doctrine that the Jews would return to their national homeland was John Nelson Darby. He is credited with being the major promoter of the idea following his 11 lectures on the hopes of the church, the Jew and the gentile given in Geneva in 1840. His views were embraced by many evangelicals and also affected international foreign policy. Notable early supporters of Zionism include British Prime Ministers David Lloyd George and Arthur Balfour, American President Woodrow Wilson and Orde Wingate, whose activities in support of Zionism led the British Army to ban him from ever serving in Palestine. According to Charles Merkley of Carleton University, Christian Zionism strengthened significantly after the Six-Day War of 1967, and many dispensationalist Christians, especially in the United States, now strongly support Zionism.

The founder of Latter Day Saint movement, Joseph Smith, Jr., in his last years alive, declared “the time for Jews to return to the land of Israel is now.” In 1842, Smith sent Orson Hyde, an Apostle of the Church of Jesus Christ of Latter Day Saints, to Jerusalem to dedicate the land for the return of the Jews.

Disapproval of Christian Zionism by other Churches:
The Latin Patriarchate of Jerusalem (Catholic), the Syrian Orthodox Patriarchate of Jerusalem, the Episcopal Church in Jerusalem and the Middle East and the Evangelical Lutheran Church in Jordan and the Holy Land, have recently joined together in order to proclaim and to publish the Jerusalem Declaration on Christian Zionism (August 22, 2006). This Declaration rejects Christian Zionism for substituting a political-military program in place of the teachings of Jesus Christ. The statement is very critical of Christian Zionism because it provides a world view where the Gospel is identified with the ideology of empire, colonialism and militarism. Palestinian Christian leaders have also been very vocal in supporting the “Kairos Palestine” document calling for a boycott against Israel until it stops it’s discriminatory policies in the Palestinian territories.

United States: 

The General Assembly of the National Council of Churches in November 2007 approved a resolution for further study which stated that the “theological stance of Christian Zionism adversely affects:

  • Justice and peace in the Middle East, delaying the day when Israelis and Palestinians can live within secure borders
  • Relationships with Middle Eastern Christians {prior reference to the Jerusalem Declaration on Christian Zionism}
  • Relationships with Jews, since Jews are seen as mere pawns in an eschatological scheme
  • Relationships with Muslims, since it treats the rights of Muslims as subordinate to the rights of Jews
  • Interfaith dialogue, since it views the world in starkly dichotomous terms”
The Reformed Church in America at its 2004 General Synod found “the ideology of Christian Zionism and the extreme form of dispensationalism that undergirds it to be a distortion of the biblical message noting the impediment it represents to achieving a just peace in Israel/Palestine.” The Mennonite Church published an article that referenced what is called the ongoing illegal seizure of additional Palestinian lands by Israeli militants, noting that in some churches under the influence of Christian Zionism the “congregations ‘adopt’ illegal Israeli settlements, sending funds to bolster the defense of these armed colonies.” As of September 2007, listed among the Churches in America that have criticized Christian Zionism: the United Methodist Church, the Presbyterian Church (USA), and the United Church of Christ.

Zionism is opposed by a wide variety of organizations and individuals. Among those opposing Zionism are some secular Jews, some branches of Judaism (Satmar Hasidim and Neturei Karta), the former Soviet Union, some African-Americans, many in the Muslim world, and Palestinians. Reasons for opposing Zionism are varied, and include the perceptions of unfair land confiscation, expulsions of Palestinians, violence against Palestinians, and racism. Arab states in particular strongly oppose Zionism, which they believe is responsible for the 1948 Palestinian exodus.

The initial response of the Catholic Church was one of strong opposition to Zionism. Shortly after the 1897 Basle Conference, the semi-official Vatican periodical (edited by the Jesuits) Civilta Cattolica gave its biblical-theological judgement on political Zionism: “1827 years have passed since the prediction of Jesus of Nazareth was fulfilled … that [after the destruction of Jerusalem] the Jews would be led away to be slaves among all the nations and that they would remain in the dispersion [diaspora, galut] until the end of the world.” The Jews should not be permitted to return to Palestine with sovereignty: “According to the Sacred Scriptures, the Jewish people must always live dispersed and vagabondo [vagrant, wandering] among the other nations, so that they may render witness to Christ not only by the Scriptures … but by their very existence”. In 1922 the same recourse of preordained divine judgment in the Bible was utilized by the same periodical to oppose Zionism, alleging that the rejection and killing of Jesus by the Jews condemned them in the eyes of Catholics. This initial attitude changed over the next 50 years, until 1997, when at the Vatican symposium of that year, Pope John Paul II rejected the Christian roots of anti-Semitism, expressing that “… the wrong and unjust interpretations of the New Testament relating to the Jewish people and their supposed guilt [in Christ’s death] circulated for too long, engendering sentiments of hostility toward this people.
Zionism has been characterized as colonialism, and Zionism has been criticized for promoting unfair confiscation of land, involving expulsion of peoples, and causing violence towards Palestinians. The characterization of Zionism as colonialism has been described by Nur Masalha, Gershon Shafir, Michael Prior, Ilan Pappe, and Baruch Kimmerling.
Noam Chomsky, John P. Quigly, Nur Masalha, and Cheryl Rubenberg have described the criticism of Zionism that it unfairly confiscates land and expels Palestinians.
Edward Said and Michael Prior claim that the notion of expelling the indigenous population was an early component of Zionism, citing Herzl’s diary from 1895 which states “we shall endeavour to expel the poor population across the border unnoticed – the process of expropriation and the removal of the poor must be carried out discreetly and circumspectly.”Derek Penslar says that Herzl may have been considering either South America or Palestine when he wrote the diary entry about expropriation.
Ilan Pappe argued that Zionism results in ethnic cleansing.
Saleh Abdel Jawad, Nur Masalha, Michael Prior, Ian Lustick, and John Rose have described a criticism of Zionism that it has been responsible for violence against Palestinians, such as the Deir Yassin massacre, Sabra and Shatila massacre, and Cave of the Patriarchs massacre.

Mahatma Gandhi rejected Zionism, famously saying that “Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs… Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home.” Gandhi rejected the idea of a Jewish State in Palestine, saying that Biblical concepts of Palestine didn’t constitute geographical tracts, and that the “real Jerusalem is the spiritual Jerusalem”.Zionism & Jewish Terrorism from Torah:

Religious edicts, of Israel’s rabbis are drawing attention of the public to their frequent issuance and their impact on Israeli society. These often include excerpts of verses from the Torah which sanction the killing of non-Jews, including old men, women and children:

“Now therefore Kill every male among the little ones, and Kill every woman (female) that hath known man by lying (having sex) with him. “But keep Alive for yourselves all the Girls and all the women who are Virgins.”(Numbers;31:17-18). 

The Jews salvaged for themselves; “and thirty-two thousand persons in all, women who had not known man by lying with him.”(Numbers; 31:35).

“But in the cities of these peoples that the LORD your God gives you for an inheritance, (O’ Jews) you shall save alive nothing that breathes,(Deuteronomy;20:16). 
“And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.” (Leviticus;26:7-8). 
“Let the high praises of God be in their mouth, and a two-edged sword in their hand; To execute vengeance upon the heathen, and punishments upon the people; To bind their kings with chains, and their nobles with fetters of iron; To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD” (Psalm;149:6-9). 
‘And they (the Jews) Utterly Destroyed all that was in the city, both man and woman, young and old, ox and sheep, and Ass, with the edge of the sword”(Joshua;6:21)
”He (Joshua) let None remain alive.” (Joshua;10:28)

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Judaism

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  2. Islam & Christianity- A Brief Comparison
  3. Islam-Christianity; Commonalities
  4. Muslim Contributions in Medicine, Science & Technology
  5. Interfaith
  6. Jews, Christians & Islam
  7. Misconceptions
  8. The Children of Israel
  9. Chosen Race & The Covenant
  10. Historical Relationship
  11. Islam & Christianity
  12. Muslims Believe in Jesus Christ
  13. Islam-Renaissance of West
  14. Abrahamic Faiths-Commonalities
  15. Sarah, Hagar-Offsprings
  16. Jihad, Psycho-Religio Aspects
  17. A Dialogue With Neocons
  18. Islam & Sankhya-Indian Philosophy”
  19. Islamophobia- 150 FAQs
  20. Delusions and Causes
  21. Quotes
  22. Rebuttal
  23. Islam – A Short Introduction:
  24. Zionism-Palestine الصهيونية وفلسطين
  25. Israel, Ishmael & Peace
  26. Palestinian-Israeli Conflict
  27. The Covenant, Chosen Race & Jerusalem
  28. The Covenants in Bible & Qur’an
  29. Palestine Conflict-History
  30. Jewish suggestion for Conflict Resolution
  31. Jerusalem-Attaining Peace
  32. Zionism – Racism
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Index & Links

Jews, Chrisitians & Islam

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