The incident
On October 7, 2023, Israel fell victim to a catastrophic assault orchestrated by the terrorist organization Hamas from the Gaza Strip, marking the onset of a dire phase in armed conflict. The attack, dubbed “Operation Al-Aqsa Flood” by Hamas, was unprecedented in its scale over the last 50 years, inflicting substantial devastation and causing a significant number of casualties within Israeli territory. The offensive commenced at 6:30 AM with an extensive barrage of rockets, estimated between 2,500 to 5,000, targeting southern parts of Israel and sowing terror among the civilians.
This barrage served as a sinister guise for a meticulously coordinated infiltration by Hamas militants into Israeli territory around 7:40 AM. Various infiltration methods were employed, including breaching security barriers and utilizing powered parachutes, motorboats, and motorcycles. Additionally, a civilian was abducted from Kibbutz Kfar Aza and taken into the Gaza Strip.
As daylight unfolded, the terrorists targeted key military installations, namely the Erez border crossing, the Zikim base, and the Gaza division headquarters at Reim. Raids were also conducted in border towns such as Sderot, causing further chaos. The audacity of the militants was highlighted as they commandeered several Israeli military vehicles.
The terrorists committed horrific acts, engaging in the burning of houses, random shooting of civilians, and kidnapping of women and children. They paraded the kidnapped as sex slaves, committed unspeakable acts such as beheading infants, and burned individuals alive, capturing these heinous acts in photographs and videos. These horrifying images were then disseminated across the internet, amplifying the terror and anguish.
Resisting Peace, The Hamas Edition of ‘Civilian Target Practice
The role and actions of Hamas continue to stand as a testament to a warped interpretation of resistance. The malicious intent and the horrific execution of their operations were starkly evident in the recent assault on Israeli soil on October 7, 2023. A self-proclaimed resistance movement, Hamas has a long history of targeting civilian populations under a twisted rationale that aims to justify the unjustifiable.
On the aforementioned day, the reality of Hamas’s terror was unleashed not on military installations, but on the innocent civilians of Israel, painting the streets red with an indelible stain of blood. The besieged citizens experienced a rain of rockets, not on military bases or government installations, but on their homes, their places of work, and a local music festival that was meant to celebrate the transcendent power of art and unity. The festivity quickly turned into a funereal ground, as laughter and music were replaced by screams of terror and the deafening explosions of incoming rockets.
What was Hamas’s justification for this nightmarish reality they orchestrated? A pitiful and morally bankrupt argument that all Israelis, by virtue of their mandatory military service, are legitimate military targets. This feeble attempt at justification is not just an affront to the principles of humanity and international law, but also a dangerous precedent that, if accepted, could spell disaster on a global scale.
Let’s momentarily entertain the perverse logic of Hamas. Following their line of thought, any nation with mandatory military service would inherently possess no civilian population. Every man, woman, or even child in such nations would be nothing but a target waiting for their turn to be at the receiving end of a missile or a bullet. This line of reasoning, if it can be called that, is not just flawed but grotesquely inhumane. It turns a blind eye to the very essence of what it means to be a human being, reducing individuals to nothing more than potential soldiers to be exterminated.
The actions of Hamas on that ill-fated day were nothing short of barbaric. By deliberately targeting civilians in their homes and at a music festival, they have once again shown that their claim of resistance is nothing but a thinly veiled facade for terror. A true resistance movement fights against oppressive forces, not against innocent civilians enjoying music on a serene evening. Hamas’s actions are a betrayal of the very essence of resistance, replacing it with a reign of terror that respects neither age nor innocence.
As we condemn the actions of Hamas, let’s not allow the discourse to be muddied by twisted justifications and hollow rhetoric. The reality is clear: the actions of Hamas on October 7 were not an act of resistance, but a blatant act of terror. The international community must unite in condemnation and take decisive action to ensure the protection of innocent lives and the restoration of peace and security in the region.
A quick history lesson
The Roots of Anti-Israel Sentiment and Alleged Antisemitism in Islamic Doctrine
It’s essential to approach the topic of antisemitism and anti-Israel sentiments in the Islamic world with caution, contextual understanding, and a commitment to accuracy. While broad generalizations can perpetuate misunderstandings, it’s undeniable that certain verses in Islamic texts, historical contexts, and interpretations can be seen as underpinning some of these sentiments.
Prophet Muhammad and Medina’s Jewish Tribes: A Historical Exploration
In the annals of Islamic history, the Prophet Muhammad’s tenure in Medina stands out not just for its spiritual significance, but also for its complex political and social tapestry. Central to this chapter is the Prophet’s relationship with the Jewish tribes of the region. Delving into this relationship provides a nuanced perspective on the socio-religious dynamics of that era.
A Pivotal Encounter: Banu Quraizah
Among the many interactions between the nascent Muslim community and the Jewish tribes, the episode with Banu Quraizah remains one of the most discussed. Post the Battle of the Trench, allegations of conspiracy against the Muslims led to a consequential judgment against Banu Quraizah. As per historical narrations, the male members faced execution, while women and children were taken captive. The gravity of this event underlines the intense socio-political environment of the time.
Muhammad’s Perspective on Co-religionists
A hadith, as recounted by ‘Umar bin Al-Khattab, provides insight into the Prophet’s stance on religious diversity in the Arabian Peninsula. The Prophet, in this narration, expressed an intention to expel Jews and Christians from the region. While this sentiment emerged from specific events and challenges faced during his prophetic mission, it has been scrutinized and cited in various discussions about interfaith dynamics in early Islamic history.
Khaybar’s Jewish Community: An Evolving Relationship
Another significant chapter in this historical narrative is the relationship with Khaybar’s Jewish inhabitants. Narrations suggest an agreement that allowed for their potential expulsion, a provision later enacted by Umar ibn al-Khattab, the second caliph. This episode, much like others, underscores the intricate nature of political and religious interactions of the period.
Modern Implications in Light of Biblical and Historical Narratives
While the historical accounts from Islam’s early days provide a window into past events, their echoes can be heard in today’s geopolitical landscape. Modern-day groups, like Hamas, have not only invoked these narratives but have used them to justify violent actions against Israel and the Jewish people.
if you do not know what or who Hamas is please click here to view our Hamas for Dummies manual
The Inalienable Right: Israel’s Existence and Defense Amidst Centuries of Animosity
At the core of the Zionist dream is a simple, yet profound principle: the inalienable right of the Jewish people to self-determination in their ancestral homeland. The establishment of the State of Israel in 1948 was not just a political milestone but a testament to the resilience of a people who, despite millennia of persecution, yearned for a sanctuary where they could thrive in peace.
However, from its inception, Israel has grappled with challenges that are not merely geopolitical but deeply rooted in ancient prejudices. Centuries-old Islamic scriptures, while encompassing teachings of peace, also carry narratives that have been interpreted as anti-Semitic. These interpretations, which predate the creation of Israel by over a millennium, have been weaponized by groups like Hamas, who cloak their deep-seated animosity towards Jews under the guise of political resistance.
From a Christian perspective, championing the rights of the oppressed and standing up for justice is paramount. And in the context of Israel, this means recognizing and supporting the inherent right of the Jewish people to a nation where they can exercise self-determination. It also entails acknowledging Israel’s legitimate right to defend its sovereignty and its people against those who, fueled by age-old prejudices, seek its destruction.
Israel’s existence is not merely a product of 20th-century diplomacy but is anchored in millennia of Jewish history, culture, and connection to the land. The challenges it faces are not just against its borders but against its very identity and the identity of an entire people.
Amin al-Husseini and the Unholy Nazi Alliance
The phenomenon of Islamic antisemitism, often mistakenly perceived as a byproduct of the Israeli-Palestinian conflict, has historical roots that go far deeper. A prime example that underscores this enduring animosity, independent of the State of Israel’s establishment, is the prominent Palestinian leader Hajj Amin al-Husseini.
During World War II, as the Grand Mufti of Jerusalem, al-Husseini saw an opportunity in Nazi Germany’s rise to power. He sought the support of the Axis powers, especially the Nazis, as he believed they could aid in ending British rule in Palestine and counteracting the burgeoning Zionist movement. Eager to forge this alliance, al-Husseini personally met with Adolf Hitler and other top Nazi officials. The convergence of their interests was not just political but rooted in a mutual animosity towards Jews.
Al-Husseini’s collaboration with the Nazis was not merely symbolic. He played an active role in supporting their heinous agenda, including recruiting Muslims in Europe for the Waffen-SS. Moreover, he held a rank in the German army and received a salary, underscoring the depth of his commitment to the Nazi cause. This unholy alliance between the Palestinian leader and the Jew-hating Nazis exemplified a confluence of interests, where both parties identified Jews as a common enemy.
This historical episode is particularly instructive when considering modern-day perceptions. Blaming the Israeli-Palestinian conflict for Islamic antisemitism oversimplifies a complex issue that predates Israel’s establishment by decades. Hajj Amin al-Husseini’s alliance with the Nazis is a testament to an antisemitic sentiment that existed long before the 1948 declaration of the Israeli state.
In understanding the broader canvas of Middle Eastern dynamics, it’s essential to recognize that the animosity towards Jews is not merely a reaction to contemporary geopolitics. Historical figures like al-Husseini and his collaboration with the Nazis highlight that this enmity has deeper and older origins, which continue to influence the region’s intricate tapestry of relationships.
An Ideological Malaise Beyond Geopolitics
Building upon our earlier examination of Hajj Amin al-Husseini’s dark collaborations with Nazi Germany, it’s imperative to recognize that the Middle Eastern antipathy towards the Jewish people is not a recent phenomenon, nor is it merely a byproduct of modern geopolitical disputes. This animosity has historical roots that delve much deeper, spanning centuries and predating the very formation of the State of Israel in 1948.
Recall, for a moment, the extent of al-Husseini’s commitment to the Nazi cause: actively conspiring with one of history’s most heinous regimes to further the extermination of the Jews. Such actions were not reactive gestures to Israeli policies or territorial claims. Instead, they were the manifestations of an entrenched, ideologically driven hatred for Jews, a sentiment that existed long before the rise of modern Middle Eastern conflicts.
It’s crucial, then, to understand this hatred within its broader historical and ideological context. To merely attribute it to the Israeli-Arab conflict is to miss the forest for the trees. The roots of this enmity are not just planted in the soil of contemporary politics but are watered by longstanding prejudices, historical grievances, and deeply ingrained beliefs.
From this linear deduction, a logical yet unsettling conclusion emerges: even in the absence of the State of Israel, Jews would likely still face persecution in the Middle East, potentially on par with or even exceeding the horrors witnessed in Europe. Imagine for a moment that the Jewish diaspora decided to return to the countries from which they were exiled or displaced. Given the historical depth of this ideological hate, would they be received with open arms? Would they find sanctuary and safety from the tendrils of ancient prejudices? Given what we know, such optimism is hard to muster.
As we venture further into this discussion, we must be mindful of these undercurrents, recognizing that to address the present, we must first grapple with the shadows of the past. The issue at hand isn’t just territorial; it’s deeply rooted in beliefs and biases that have evolved over millennia.
to give you an idea about the deapth of the ideological issue Let’s briefly delve into a facet of Islamic eschatology that intriguingly has significant connections with Jews. The Prophet Muhammad of Islam conveyed the following:
| Reference | : Sunan Abi Dawud 2995 |
| In-book reference | : Book 20, Hadith 68 |
| English translation | : Book 19, Hadith 2989 |
Chapter Title: “The Hour Will Not Begin Until A Man Passes By Another Man’s Grave And Wishes That He Was In The Place Of The Deceased, Because Of Calamity.”
Statement: Abu Huraira, a prominent companion of the Prophet, narrates that the Prophet Muhammad (ﷺ) said: “The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.”
This narration speaks about a conflict between Muslims and Jews in the end times. It employs symbolic language, such as stones and trees speaking to Muslims, directing them towards hidden Jews, except for the Gharqad tree, which is described as a tree of the Jews.
Chain of Narration: The hadith is transmitted through a series of individuals, with Abu Huraira being the one directly quoting the Prophet.
Reference and Authenticity: The hadith is sourced from “Sahih Muslim,” which is one of the two most authoritative hadith collections in Sunni Islam (the other being Sahih Bukhari). Its reference is Sahih Muslim 2922, and given that it’s in Sahih Muslim, it is considered authentic.
The depth of animosity towards Jews and Christians embedded within certain Islamic theological narratives is profoundly unsettling. In the previously mentioned true hadith, there’s a portrayal of an eschatological prophecy that delineates a divinely orchestrated conflict between Muslims and Jews in the end times. The narrative conveys that Jews will take refuge behind stones and trees, and these inanimate objects will call out to Muslims, revealing the hiding places of the Jews, save for the Gharqad tree, which is uniquely described as the tree of the Jews.
Even more disconcerting is the belief found in some corners of Islamic eschatology suggesting that on Judgment Day, the sins of Muslims will be heaped upon Jews and Christians. This chilling doctrine posits that Jews and Christians will bear the brunt of the sins committed by Muslims, thereby ensuring the latter’s passage into heaven regardless of their transgressions. Such a belief not only perpetuates a sense of superiority and entitlement among its believers but also instills a profound and deep-seated disdain for Jews and Christians.
When juxtaposed with the actions and sentiments of historical figures, such as Amin al-Husseini, it becomes clear that this animosity is not merely a contemporary geopolitical issue related to the state of Israel, but rather a longstanding ideological resentment. The notion that Jews would still be persecuted even if the state of Israel didn’t exist, based on these theological grounds, becomes all the more plausible.
To explore the topic effectively, we first need to take a deeper dive into the Quran and Sunnah
A deep dive into the Quran brings forth verses that may suggest a negative view towards non-Muslims. Surah At-Tawbah (9:28) categorizes non-Muslims as “filthy.” Surah Al-Anfal (8:55) goes a step further, equating unbelievers to animals, specifically “beasts.” Additionally, the Quran houses several verses that ostensibly promote animosity towards those who don’t align with Islamic beliefs. This portrayal paints non-Muslims, including Jews, in a derogatory light, suggesting they should be either subdued or eliminated.
The Quran appears to contain numerous mandates that call for the persecution and elimination of non-Muslims, especially Jews, and Christians. Some of the verses which seem to highlight this theme are:
1. Al-Ahzab (33:26-27) 2. Muhammad (47:4) 3. Muhammad (47:35) 4. Al-Baqarah (2:191)
5. Al-Baqarah (2:193) 6. Al-Baqarah (2:216) 7. Al-Baqarah (2:217) 8. Al-Baqarah (2:244) 9. An-Nisa (4:74) 10. An-Nisa (4:76) 11. An-Nisa (4:84) 12. An-Nisa (4:89) 13. Al-Ma’idah (5:33) 14. Al-Anfal (8:12) 15. Al-Anfal (8:17) 16. Al-Anfal (8:39) 17. Al-Anfal (8:60)
18. Al-Anfal (8:65) 19. At-Tawbah (9:5) 20. At-Tawbah (9:12) 21. At-Tawbah (9:13) 22. At-Tawbah (9:14) 23. At-Tawbah (9:29) 24. At-Tawbah (9:36) 25. At-Tawbah (9:73)
sunnah is also full of similar and even deadlier texts; wait, what is Sunna or Sunnah?
so what does Sunnah say about the Jews?
Example 1
This narration (or hadith) is an account of a statement made by the Prophet Muhammad (ﷺ). It is attributed to ‘Umar bin Al-Khattab, one of the Prophet’s close companions and the second Caliph of Islam.
Statement of the Prophet (ﷺ): “If I live – if Allah wills – I will expel the Jews and the Christians from the Arabian Peninsula.”
This statement suggests that the Prophet Muhammad (ﷺ) expressed an intention, contingent upon his continued life and the will of Allah, to remove Jews and Christians from the Arabian Peninsula.
Chain of Narration: The hadith is transmitted through a chain (or isnad) of individuals:
- Musa bin ‘Abd al-Rahman al-Kindi
- Zaid bin al-Hubab
- Sufyan al-Thawri
- Abu al-Zubair
- Jabir
And it ultimately reaches ‘Umar bin Al-Khattab, who narrates the statement of the Prophet.
Reference and Authenticity: The hadith is sourced from “Jami at-Tirmidhi," which is one of the six major collections of hadith in Sunni Islam. The reference given is Jami at-Tirmidhi 1606. The “grade” of the hadith is mentioned as “Sahih” which indicates that the hadith is considered authentic (or reliable) by the Darussalam publishers.
In summary: This hadith reports that the Prophet Muhammad (ﷺ) stated his intention, to remove Jews and Christians from the Arabian Peninsula. It’s considered authentic by scholars, as indicated by its “Sahih” grading.
Example 2
Same content just a different narration-Oh yeah there is quite a lot of them
Chapter Title: “What Has Been Related About The Ruling On The Land Of Khaibar”
Statement: Umar (the second Caliph of Islam) recounts that the Prophet Muhammad (ﷺ) made a transaction or agreement with the Jews of Khaibar with the provision that the Muslims could expel them whenever they wished. Umar then instructs that anyone with property in Khaibar should reclaim it, as he intends to act on the provision and expel the Jews. He then proceeds to do so.
Chain of Narration: The hadith is transmitted through a series of individuals:
- Ahmad bin Hanbal
- Ya’qub bin Ibrahim
- Ibn Ishaq
- Nafi’, the freed slave of Abdullah bin Umar
The narration finally reaches Abdullah bin Umar (son of Caliph Umar), from whom the statement of his father, Umar, is narrated.
Reference and Authenticity: The hadith is sourced from “Sunan Abi Dawud,” which is one of the six major hadith collections in Sunni Islam. The reference given is Sunan Abi Dawud 3007. The “grade” of the hadith is mentioned as “Hasan Sahih (Al-Albani),” which suggests that the hadith is considered good (Hasan) and authentic (Sahih) by the scholar Al-Albani.
Summary: This hadith relates to a specific historical event concerning the Jews of Khaibar. The Prophet Muhammad (ﷺ) had an agreement with them that allowed for their expulsion. Umar, the second Caliph, reminded the people of this agreement and then acted upon it, instructing the Jews to leave and advising Muslims to reclaim any property they had in Khaibar.
Example 3
Main Event: During the Battle of Al-Ahzab, Sa’d bin Mu’adh, a prominent companion of the Prophet and a leader of the Ansar (the Medinan supporters of the Prophet), was struck by an arrow. This arrow injury resulted in the severing of a major vein in his forearm.
Attempted Treatment: The Prophet (ﷺ) tried to cauterize (burn to stop bleeding) the wound using fire. However, this caused Sa’d’s arm to bleed profusely. The Prophet tried this treatment again, but the bleeding continued.
Sa’d’s Supplication: Seeing his condition, Sa’d made a supplication to Allah, asking that he not die until he is comforted by seeing the fate of Banu Quraizah. He managed to press his vein closed, and it stopped bleeding.
Banu Quraizah’s Fate: After the Battle of Al-Ahzab, the Banu Quraizah, a Jewish tribe in Medina, were accused of treachery against the Muslims during the battle. They eventually surrendered to the Muslims and agreed to accept the judgment of Sa’d bin Mu’adh regarding their fate. Despite his severe injury, Sa’d was brought to give his judgment. He ruled that the men of Banu Quraizah should be executed, while the women and children should be spared and distributed among the Muslims. The Prophet (ﷺ) responded to Sa’d’s judgment by saying that he had judged in accordance with Allah’s judgment. The narration mentions that there were around four hundred men from Banu Quraizah who were executed.
Sa’d’s Death: After this judgment was executed, Sa’d’s vein reopened, and he passed away due to his injury.
Chain of Narration: The hadith is transmitted through a series of individuals, eventually reaching Jabir, one of the Prophet’s companions, who narrates the event.
Reference and Authenticity: The hadith is sourced from “Jami at-Tirmidhi", and its reference is Jami at-Tirmidhi 1582. The hadith is graded as “Sahih (Darussalam)”, indicating that it is considered authentic.
So, can peace be achieved?
well, what shall one say, never say never, however, When it comes to peace in the Middle East, let’s just say, things are a tad more complicated than a heartfelt kumbaya around a campfire. Sure, Israel has shown its commitment to peace – I mean, just glance over at the 1979 peace treaty with Egypt. A shining example of diplomacy at its finest.
And the principles were straightforward, especially from Israel’s perspective: “We’ll return the land in exchange for peace. Let’s coexist peacefully as neighbors, each minding their own affairs.”
But, and here’s the million-dollar question: even if leaders muster the courage to ink these treaties, are the masses in these countries on the same page? Remember President Anwar Sadat? The brave soul who championed that very peace treaty? His reward wasn’t a Nobel Peace Prize (though he did receive one); it was an assassination. Orchestrated by radical Muslims like Hamas, who deemed his monumental peacemaking efforts as sheer blasphemy.
And that’s just the tip of the iceberg. We’re diving deep into a sea of longstanding ideologies, deeply-rooted theological stances, and sentiments passed down through generations like cherished family heirlooms. Signing a treaty? Tough, but achievable. Instilling that spirit of peace in the hearts of those who’ve been weaned on tales of animosity and distrust? Now that’s the Herculean task. It seems the ink of peace treaties dries up way faster than the age-old prejudices that have been cemented over centuries. But hey, who knows? Maybe someday, that campfire kumbaya won’t seem so far-fetched after all. Or will it? may be in Narnya!!
Conclusion
In analyzing the tumultuous relationship between Israel and its neighboring entities, particularly Hamas, the dynamics of peace and conflict become evident. The Israeli peace treaties with Egypt and Jordan are testament to the fact that diplomacy can pave the way for lasting peace. Since the establishment of these treaties, no shots have been fired, and a stable truce has endured, illustrating that Israel respects peace accords.
On the contrary, when it comes to Hamas, the situation is far more complex. The crux of the matter is encapsulated in a poignant observation: if Hamas were to lay down its weapons, peace would prevail; but if Israel were to do the same, the catastrophic events akin to October 7th would become an everyday occurrence. This is not merely a conjecture but a conclusion drawn from patterns of ideological hatred against the Jewish people.
This ideological enmity goes beyond mere geopolitics; it is intertwined with eschatological beliefs deeply embedded in certain interpretations of Islamic theology. Such interpretations, unfortunately, paint a world where animosity towards Jews is not only expected but also religiously endorsed.
Given this backdrop, it’s challenging to envision a safe environment for Jewish people in a region where such ideological and eschatological hatred is prevalent. The reality is, peace is not merely the absence of war but the presence of mutual respect and understanding. Until the root of this deep-seated animosity is addressed, lasting peace remains an elusive goal.
Are you not convinced yet?
if you click on the image below, you will be taken to an official Islamic site with an entire collection of Antisemitic Sunnah narrations that will blow your mind!
