Palestine is not merely a geographical entity—it is a sacred trust (amanah) for the Muslim ummah. It is home to al-Quds (Jerusalem) and Masjid al-Aqsa, where Allah Subhanahu wa Ta’ala blessed the Prophet Muhammad (peace be upon him) with the miraculous night journey, Isra’ wal Mi’raj. As Allah says in the Qur’an:
Glory be to the One Who took His servant Muḥammad by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs.1 Indeed, He2 alone is the All-Hearing, All-Seeing. (Qur’an 17:1) (quran.com)
Over the past century, Palestine has endured colonisation, displacement, and occupation. This article examines the historical trajectory of these events, highlighting the resilience of the ummah and grounding the narrative in Islamic teachings.
Herzl’s Proposal and the Sultan’s Response
In the late 19th century, amidst the decline of the Ottoman Caliphate, Theodor Herzl, an Austrian journalist, founded modern political Zionism. Herzl envisioned establishing a Jewish homeland in Palestine, a land already inhabited by a predominantly Arab Muslim population under Ottoman rule.
Herzl approached Sultan Abdul Hamid II, offering financial incentives in exchange for permission to settle Jews in Palestine. The Sultan’s response, documented by Nur Masalha in Palestine: A Four Thousand Year History, was resolute:
“I cannot sell even a foot of land, for it does not belong to me but to the ummah. My people have fought for this land and watered it with their blood. Let the Jews keep their money.”
This refusal underscored the Ottoman commitment to preserving the integrity of Muslim lands. However, Herzl’s diplomatic efforts continued, seeking support from European powers.
World War I: Promises and Betrayals
The First World War (1914–1918) precipitated the disintegration of the Ottoman Empire, leading to the partitioning of its territories by European powers. During this period, Britain made conflicting promises to different parties concerning the future of Palestine.
The McMahon-Hussein Correspondence (1915–1916)
Britain engaged in correspondence with Sharif Hussein ibn Ali of Mecca, promising support for an independent Arab state, including Palestine, in exchange for an Arab revolt against the Ottomans. This promise fostered hope among Arabs for self-determination.
The Sykes-Picot Agreement (1916)
Contradicting its promises to the Arabs, Britain secretly negotiated the Sykes-Picot Agreement with France, delineating spheres of influence in the Middle East. Under this agreement, Palestine was designated for international administration, undermining Arab aspirations.
The Balfour Declaration (1917)
Further complicating matters, British Foreign Secretary Arthur Balfour issued a declaration expressing support for the establishment of a “national home for the Jewish people” in Palestine. This declaration, made without consulting the indigenous Arab population, disregarded their rights and aspirations.
Edwin Samuel Montagu, a British Liberal politician and the sole Jewish member of the British Cabinet in 1917, was a notable opponent of the Balfour Declaration. Serving as Secretary of State for India from 1917 to 1922, Montagu was a “radical” Liberal and the third practising Jew in the British cabinet.
Montagu strongly opposed the Balfour Declaration, which expressed British support for establishing a “national home for the Jewish people” in Palestine. He argued that endorsing Zionism would be “anti-Semitic in result” and risk becoming a rallying point for anti-Semites worldwide. In a memorandum to the Cabinet in August 1917, Montagu criticised the idea of Jews as a separate nation, asserting that this undermined their status as loyal citizens of their respective countries.
Montagu believed the Balfour Declaration would lead to preferential treatment for Jews over Muslims and Christians in Palestine, exacerbating global anti-Semitic sentiments. He maintained that Jewish identity was primarily religious rather than national and feared the declaration could compromise the diaspora’s status.
Despite Montagu’s objections, the British government issued the Balfour Declaration on 2 November 1917, marking a significant step in establishing a Jewish homeland in Palestine. His stance reflects the diverse perspectives within the British Cabinet regarding Zionism and Palestine’s future.
For the ummah, this was an unforgivable betrayal of both the promises made to the Arabs and the trust placed upon the British by the international community.
The Arab Revolt (1936–1939)
In response to growing disenfranchisement, Palestinians launched a revolt against British rule and mass Jewish immigration. The British authorities, with assistance from Zionist militias, suppressed the revolt, resulting in significant loss of life and further alienation of the Arab population.
The Nakba: Catastrophe and Displacement
In 1947, the United Nations proposed a partition plan dividing Palestine into separate Jewish and Arab states. Despite constituting the majority population, Palestinians were allocated a smaller portion of the land. The plan was rejected by Arab states and Palestinian leaders as unjust.
Establishment of Israel and the Aftermath
On 14 May 1948, the state of Israel was declared. This event, known to Palestinians as the Nakba (Catastrophe), led to the displacement of over 700,000 Palestinians, who became refugees in neighbouring countries. Villages were depopulated and destroyed, erasing centuries of Palestinian presence.
The Nakba remains a pivotal event in Palestinian history, symbolising loss, dispossession, and the enduring struggle for justice.
Occupation and Resistance
Following the 1967 Six-Day War, Israel occupied the remaining Palestinian territories: the West Bank, Gaza Strip, and East Jerusalem. This occupation has persisted, characterised by settlement expansion, military checkpoints, and restrictions on movement.
The First and Second Intifadas
Palestinians have continually resisted occupation through uprisings known as Intifadas. The First Intifada (1987–1993) was a mass mobilisation against Israeli control, while the Second Intifada (2000–2005) erupted in response to ongoing oppression and provocations.
These uprisings reflect the Palestinian commitment to self-determination and resistance against injustice.
Theological Reflections on Oppression
Islamic teachings emphasise justice and the duty to oppose oppression. The Qur’an states:
“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. ” (Qur’an 4:135) (quran.com)
Furthermore, the Prophet Muhammad (peace be upon him) warned against the supplication of the oppressed:
“Beware of the supplication of the oppressed, for there is no barrier between it and Allah.” (Sahih al-Bukhari 2448) (sunnah.com)
These teachings underscore the moral imperative for Muslims to support the oppressed and strive for justice.
Contemporary Reflections and the Path Forward
The Palestinian struggle continues amidst ongoing occupation, settlement expansion, and humanitarian crises. For the Muslim ummah, Palestine represents a central cause, intertwining faith, identity, and the pursuit of justice.
It is incumbent upon the younger generation, particularly those in the West, to educate themselves about this history, advocate for the rights of Palestinians, and uphold the principles of justice enshrined in Islamic teachings.
“Indeed, Allah does not change the condition of a people until they change what is in themselves.” (Qur’an 13:11) (quran.com)
Further Reading
- The Ethnic Cleansing of Palestine by Ilan Pappé
- Palestine: A Four Thousand Year History by Nur Masalha
- The Question of Palestine by Edward Said
- Jerusalem in Islam: Al-Quds by Yasin Dutton
- Islam and the Problem of Israel by Ismail Raji al-Faruqi
These references provide a deeper understanding of the struggle for Palestine and the theological, historical, and moral imperatives that underpin it.
