Showing posts with label Al Azhar University. Show all posts
Showing posts with label Al Azhar University. Show all posts

Monday, April 10, 2023


World Islamic Congress in Jerusalem, 1931

In the Winter 2022 edition of the Institute of Palestine Studies journal, pseudo-historian Ilan Pappe puts forth a theory:

This article asks, why was there no Arab university in Mandatory Palestine (while there were two Jewish universities). Apparently, the colonial mentality of the British authorities who deemed the Palestinians yet another colonized people who had to be oppressed, while regarding the Zionist settlers as fellow colonialists, feared that such a university would enhance the Palestinian national movement. At the same time, Zionist pressure, British anti-Arab racism, and lack of resources also combined to undermine the emergence of a proper Palestinian higher education system.
According to Pappe's abstract, the main reason an Arab university was not established was British racism. Yet even he admits that the British allowed other Arab institutions of higher learning to be established in Palestine.

The truth is only partially mentioned in the article:

After the Buraq disturbances, some members of the Palestinian political leadership and most notably Mufti Hajj Amin al-Husayni attempted a different path. It was in the wake of the All-Islamic Congress convened in Jerusalem in 1931 that the real efforts to open such a university began in earnest in 1932. The coordinating committee of the All-Islamic Congress sent delegations to Egypt, Iraq, Afghanistan, and India for fundraising for an Islamic University in Jerusalem.
... [British] opposition was not the only reason that the idea of the Islamic university in Jerusalem petered out. Unfortunately, these fundraising missions, particularly the mufti’s long fundraising trip to Iraq and India in 1933, were not successful in raising the funds necessary to establish a university in Jerusalem. Nor was there enough interest among activists in convening a second congress in the city, and that led to the collapse of the organizational capacity of the World Islamic Congress by the end of 1934.48 Although the local press constantly mentioned the idea of reviving the university project and holding another congress in Jerusalem in the years that followed, those plans came to nothing and were soon forgotten. As mentioned, even after the mufti’s escape from Palestine in 1937, he was still involved in the efforts until 1940; soon after he also lost interest in the project. 

The antisemitic Mufti of Jerusalem couldn't galvanize nearly enough interest in the Arab world to build the "Islamic University in Jerusalem." He couldn't raise the funds and he lost interest himself. It doesn't appear that British opposition had much if anything to do with this - the Mufti certainly didn't consider that an obstacle.

Which means that Pappe is not telling the truth.

Other sources fill in more gaps. Pappe touches on this, but this article notes Egyptian opposition to the university:

The news that the [Islamic] conference would support the creation of an Islamic university in Jerusalem was seen as a direct threat to the dominating status of al-Azhar as the most prestigious university in the Islamic world. Thus, for example, Muhammad Bakhit, former Mufti of Egypt, in his public statement against the conference, also criticised the 'dreams' of those who pretended to establish a new university which would become the new scientific centre of the Muslim world. The loud opposition of al-Azhar to the conference must have also affected the cautious reaction of the opposition parties in Egypt. Although they might have been eager to use it as a stage to attack Sidqi's regime, Wafdist and Liberal leaders, being Egyptian nationalists, could not accept the eventuality that a non-Egyptian caliph would be nominated at the conference. Similarly, these leaders opposed any alleged attempt to erode the prestige of al-Azhar as the most respected centre of Islamic teaching. Even Egyptian advocates of the Palestinian Arab cause, such as Muhammad Ali Alluba and Ahmad Zaki, called for its postponement.
The entire purpose of the university was to help the Mufti's power base as well as to oppose the Hebrew University of Jerusalem, which had attracted prestige very quickly. But it was also a means to make land unavailable for Jews to buy, as Pappe notes:

Some funding did come through. The nizam (ruler) of Hyderabad donated one million rupees. ...That sum of money was used to buy land in the Tulkarm district that was endowed as a waqf for the future university. At least in this respect, the mufti could have been satisfied; he prevented the sale of the land coveted by the Zionist movement and ensured a future investment for the university. Alas, it was a short-lived victory as the village (Raml Zayta/Khirbat Qazaza) was destroyed in 1948 and on its ruins Jewish settlements were built and the university was not established. 

This nexus between endowment, struggling against Zionist purchase of land, and the university enthused also Christian activists in the national movement. Members of the Christian Orthodox community were prepared to do more than send words of congratulations. Most notable in this respect was ‘Isa al-‘Isa, the editor of Filastin, who sent the World Islamic Congress a proposal outlining a scheme for saving Palestinian lands from the Zionists by creating endowments on the coveted land...
The proposed Islamic University of Jerusalem was not conceived as a positive way for Palestinian Arab youth to improve themselves, but as a way to counter Jewish progress. 

As with Palestinian nationalism itself, it wasn't pro-Palestinian. It was anti-Jew.





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Sunday, October 23, 2022

Last year I mentioned an Arab conspiracy theory that there is an "Islamic University of Tel Aviv" where Jews are taught to become secret Muslim preachers, where they infiltrate Muslim lands and corrupt the teachings of Islam.


     Recently, publications about the Islamic University in Tel Aviv have spread on social media, and some have praised the validity of that information, and others have attacked that information, and it has become oscillating between truth and rumor.

In this dialogue with Professor Dr. Said Askar, who specializes in Islamic studies in the hadith and its sciences at the Faculty of Fundamentals of Religion, Al-Azhar University, he revealed to us much about the validity of the existence of the Islamic University in Tel Aviv. 

Who joins Islamic University in Tel Aviv?  

 Only the Jews join it and those who study it are the Da’esh [ISIS] who claim their knowledge of the Islamic religion. 

What is the purpose of this university?

 The aim of it is to know the Islamic religion and its history and to search for loopholes, the aim of which is to question Muslims in their religion. And to study the conditions of Muslims in a systematic way so that they can know the weaknesses and strengths. This is what we find in some Hebrew newspapers and websites that speak of Quranic verses and hadiths and when they pretend to congratulate Muslims on holidays.

What is the benefit of distorting the Islamic religion? 

  The benefit is that they believe that the Islamic religion attacks Judaism and that they believe that they can respond to Muslims through religion. They can brainwash young people who join ISIS and create immoral principles of religion.

When was this university established?

  A long time ago, because it was the one who brought out Abu Bakr al-Baghdadi, who served a lot in the Israeli Mossad, and before they executed him, Abu Bakr al-Baghdadi admitted this.

 I would like to add to this that whoever leads Libya now is a graduate of that university... His militias and all leaders are Jews, and the evidence for that when some of them were arrested, they found their nationalities were Jewish.

From your point of view, Doctor, can the Arab world demand the demolition of this university because it is considered a source of terrorism?  

Of course, the whole world must intervene, but normalization has spread in some countries, and if they talk about the demolition of that university, it will be said that this is an internal matter in Israel that no one can control but Israel.

Why wasn't that university known before that we only heard about it at this time?  

Because it was secret in the beginning, like the Protocols of the Elders of Zion, but after the fall of Abu Bakr al-Baghdadi and others, the matter began to appear completely and many talked about it.
The only person I can find with this name at Al Azhar University is in the Department of Obstetrics and Gynecology.
 



Buy the EoZ book, PROTOCOLS: Exposing Modern Antisemitism  today at Amazon!

Or order from your favorite bookseller, using ISBN 9798985708424. 

Read all about it here!

 

 

Tuesday, September 15, 2020

When the UAE announced it would normalize relations with Israel:
The Mufti of Jerusalem and the Palestinian Territories, Sheikh Muhammad Hussein, announced today that it is forbidden for Emiratis to pray in the Al-Aqsa Mosque, according to a fatwa he issued in 2012 against anyone who prints with and reconciles with Israel.

He told the German news agency (DPA) that he had issued a fatwa in 2012 “permitting visits to Jerusalem and Al-Aqsa within certain criteria, not including normalization.”

He added, “Since this (Emirati-Israeli) agreement bears the signs of normalization so visiting Jerusalem is not allowed and forbidden.
A major Islamic scholar st Al Azhar rejected the ban:
A grand scholar at Al Azhar Al Sharif, Egypt's renowned Islamic institution, has rejected a fatwa by Al Quds Mufti where he forbids the Emirati people from praying in Al-Aqsa Mosque following the UAE-Israeli peace accord.

"As a specialist in Islamic Fiqh (Islamic jurisprudence) I can't find any religious justification for declaring as haram (forbidden) the worship of any Muslim people in any mosque all over the world based on a political stance taken by these people's leadership. I reject any religious fatwa that is not based on Shari'a - compliant rules," Dr Abbas Shuman, a member of Al Azhar's Committee of Senior Scholars.

"To the best of my knowledge, our Islamic history has not witnessed any fatwa by the righteous forefathers and their descendants banning any Muslim from praying in any mosque around the world," he concluded.
The Mufti is appointed by the PA president Mahmoud Abbas, meaning that the PLO/PA are the ones banning Muslims from worshiping at Al Aqsa.

In fact, this isn't the first time, according to reports from 2017:
Al-Aqsa guards expelled yesterday a Bahraini delegation from the mosque’s holy site, local sources reported.

The sources added that the move came as the Bahraini delegation was reported to have visited the Jewish state to “normalise and strengthen ties with Israel” and to deliver “message of peace and brotherhood to Israel.”
 Israel sometimes bans some Muslims from the site if they are a danger to public safety and security. The Palestinian leadership bans some Muslims from the site if they don't like the politics of the country they are from.

This is one reason why the Arab world is sick and tired of the Palestinians - they claim ownership over a holy site and politicize it. They claim that they want Muslim and Arab unity but they are willing to ostracize any Muslims they disagree with. 

The Palestinians are burning their bridges very quickly.






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Wednesday, August 19, 2020

Yesterday I reported that the Mufti of Jerusalem issued a fatwa saying that UAE residents are “forbidden by law” to visit Al Aqsa.

Now a major Islamic scholar, former deputy at Al Azhar University, says that the Palestinian Mufti doesn’t know anything about Islamic law.

Dr. Abbas Shoman, a member of the Supreme Council of Senior Scholars of Al Azhar Al Sharif, expressed his astonishment over a fatwa forbidding Emiratis’ prayers at Al Aqsa Mosque, issued by the Mufti of Jerusalem after the announcement of the UAE-Israel peace treaty.

Dr. Shoman said: “I refuse to issue Sharia fatwas that are not based on sharia rules, and I do not know as a specialist in Islamic jurisprudence that there is a justification that annuls the prayers of an entire people of a Muslim country in a mosque on the grounds of a political position taken by their state.”

He added: “Indeed, the fatwa is selective and not based on Sharia….As far as I know, there has never been a fatwa in our Islamic history that prevents a person or a group from praying in a mosque for Muslims.”

This actually is similar to another dispute from 2012 when a former Mufti of Jerusalem Ekrima Sabri criticized Egypt’s Grand Mufti visiting Jerusalem. He used bizarre logic:

Sheikh Sabri said from a political perspective Gomaa’s visit implied the recognition of Israeli’s occupation.
“Recognition is a form of normalization because no one can enter Jerusalem without an Israeli visa or without proper coordination with the Israeli security forces.”
But if Muslim citizens of Europe or America visit Israel, their visit would not be considered as an act of “recognizing the occupation,” Sabri said.
“If German or French Muslims visit Jerusalem, this is not normalization since their countries already recognize Israel.
“Some Arab governments might not boycott Israel, but their people do and they reject normalization.”

Another dispute over whether Muslims can visit Jerusalem erupted in 2010 when an Egyptian soccer team planned to play a friendly match against the Palestinian team in the West Bank, and Egyptian extremist clerics issued a fatwa against it.

Similarly, major Muslim Brotherhood cleric Yusuf Qaradawi once issued a fatwa against non-Palestinian Muslims visiting Jerusalem:

He stressed in remarks published yesterday in Doha, "We should feel that we are deprived of Jerusalem and fight for it so that Jerusalem is ours, and that the responsibility to defeat the Zionist aggression is the responsibility of the Islamic nation as a whole and not the responsibility of the Palestinian people alone," he said, adding: "It is not reasonable to leave the Palestinians alone in the face of the Zionist state with a large military capabilities."
He said that "Jerusalem will not return except through resistance and jihad, and the combined efforts of the Arab and Islamic nation."

Muslim clerics like to use Jerusalem as a political football, just like Muslim politicians do. Indeed, there seems to be little distinction between Islamic jurisprudence and politics based on how Muslim clerics have issued contradictory (and sometimes self-contradictory) fatwas on Jerusalem in ways that happen to align with their political positions.

Monday, May 10, 2010

Al Masry al-Youm reports that the habitually lying, inciting and Jew-hating Sheikh Tayser Tamimi of Jerusalem has called on Arab Muslim and Christian leaders to visit Jerusalem to combat nefarious Zionist plans to Judaize the Jewish capital city. Tamimi even added a new accusation: the Jews are now using chemicals to eat away at the walls of the Al Aqsa mosque, causing it to disintegrate from the inside! (I wonder who the collaborators are that painted the walls of the mosque with this caustic chemical.) Anyway, Ahmed Al-Tayeb, new head of the prestigious Al Azhar university, rejected Tamimi's call out of hand:
I refuse to visit Jerusalem and the Aqsa Mosque at the moment and I call on Muslims not to visit and obtain an Israeli visa, because that means supporting Israeli occupation and the recognition of its legitimacy.
The irony that an Egyptian sheikh is saying he knows what is better for Palestinian Arabs than the PalArabs themselves is seemingly lost.

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