Does the Quran Acknowledge Israel as a Jewish Land?

By Dr. Tim Orr

For decades, the Israeli-Palestinian conflict has been portrayed as a struggle between indigenous Arabs and foreign Jewish colonizers. Yet this narrative often ignores the theological foundation that predates modern politics—the role of divine revelation. While political commentators, academic scholars, and activist voices often focus exclusively on Zionism, few pause to ask what the Quran, Islam’s highest authority, actually says about the Jewish people and the land of Israel. Shockingly for some, the Quran repeatedly affirms the Jewish connection to the land. It presents that connection not as a historical accident or temporary occupation, but as a divine assignment. This should not surprise Muslims who regard the Quran as the eternal, unchanging word of God. What is surprising is how many ignore or distort these verses. When read honestly, the Quran doesn’t oppose Israel’s Jewish identity—it confirms it.

“Enter the Holy Land”: Surah Al-Ma’idah (5:21) and the Divine Land Grant

One of the clearest Quranic affirmations of the Jewish connection to the land comes from Surah Al-Ma’idah (5:21). Moses says, “O my people, enter the Holy Land which Allah has assigned to you and do not turn back or you will be losers” (The Quran, 5:21). The Arabic verb kataba is translated as "assigned" and is used in contexts elsewhere in the Quran to describe divine legislation, such as the prescription of fasting (kutiba ‘alaykum). It reflects a binding decree from God, not a suggestion or temporary arrangement. This verse implies that the Jewish people have a God-given claim to the land, something deeply rooted in Islamic scripture. In addition to Ibn Kathir, scholars such as Al-Tabari also interpreted this land assignment as a serious and enduring divine grant to the Israelites. Al-Tabari’s tafsir emphasizes the role of divine promise and obedience in relation to the Israelites' possession of the land, reinforcing the theological weight behind the decree.

These interpretations span centuries of Islamic scholarship and demonstrate that acknowledgment of Jewish ties to the land was once uncontroversial in classical Islamic thought. Modern efforts to deny this connection tend to reflect political motivations rather than scriptural interpretation. The consistent thread across these scholars is that the land is not merely a reward but an element of God’s covenantal faithfulness. This depth of commentary shows that the Quran's affirmation of Jewish land rights was historically treated with seriousness. It challenges those who now reinterpret the text to suit contemporary ideological narratives. Prominent Islamic scholars like Ibn Kathir confirm this refers to the region around Jerusalem, known as Bayt al-Maqdis (Ibn Kathir, 2003). Far from being a Zionist invention, the Jewish claim to the land is older than Islam itself—and affirmed by Islam's own sacred text. Ignoring this verse is to ignore a foundational truth embedded in Islamic tradition.

“We Caused the Children of Israel to Inherit”: A Lasting Inheritance

In Surah Ash-Shu’ara (26:59), the Quran declares, “Thus We caused the Children of Israel to inherit them.” This verse recounts God’s deliverance of the Israelites from Pharaoh's tyranny. But the narrative doesn’t end at liberation—it culminates in inheritance. The term awratna means to cause someone to inherit, implying a legal transfer of ownership. Islamic scholars such as Al-Qurtubi have interpreted this as a reference to the land of Canaan, reinforcing that the Israelites were granted a homeland (Tafsir al-Qurtubi). This divine inheritance mirrors the biblical covenant in Genesis 17:8, where God promises Abraham that his descendants will inherit the land perpetually. The Quran does not present this as a temporary gift, subject to political changes or human behavior. Rather, it frames the inheritance as a component of divine justice, grounded in God’s faithfulness.

However, it is worth noting that some Islamic schools of thought—particularly those influenced by political theology—have tried to reinterpret these verses to suggest that the land grant was conditional. These interpretations often hinge on the Israelites' obedience, implying that divine favor and land rights were revoked due to disobedience. Yet, classical scholars like Al-Tabari and Al-Qurtubi did not propose such abrogation; they upheld the permanence of God's promise. Theologically, the idea that God's promises are conditional to the point of nullification undermines the Quran’s own portrayal of divine justice and mercy. In reality, the Quranic text does not contain an explicit revocation of the land covenant. Most reinterpretations come not from the Quran itself but from later polemical readings shaped by political context. A faithful reading of the Quran upholds the Jewish inheritance as a lasting element of divine will. Attempts to reinterpret or obscure this verse amount to theological revisionism.

“Dwell in the Land”: The Return of the Jews Foretold

A remarkable verse appears in Surah Al-Isra (17:104): “And We said after Pharaoh to the Children of Israel, ‘Dwell in the land, and when the promise of the Hereafter comes to pass, We will bring you forth in a gathering.’” This passage affirms both the Israelites’ historic settlement in the land and a future regathering. The command to "dwell" uses the Arabic word askinu, which implies stable, long-term residence. Muslim commentators such as Fakhr al-Din al-Razi have interpreted the "gathering" as an eschatological event (Tafsir al-Razi). This interpretation closely aligns with Jewish prophetic texts, such as those in Isaiah and Ezekiel, which speak of a final ingathering of exiles. In light of 20th-century history, the return of Jews to their ancestral homeland after millennia of exile seems eerily prescient.

Events such as the 1917 Balfour Declaration, which expressed British support for a Jewish homeland in Palestine, laid a political foundation for this return. The 1947 United Nations Partition Plan further recognized the legitimacy of a Jewish state alongside an Arab one. These milestones were not random political maneuvers but unfolded in ways that closely mirror Quranic eschatological themes. The gathering of Jews from across the world, particularly after the Holocaust, was not just a humanitarian response—it carried deep spiritual significance. The re-establishment of Israel in 1948 marked the first time in centuries that Jews could govern their ancestral land as a sovereign people. This geopolitical reality resonates with the Quran’s language about regathering and restoration. When history so clearly mirrors prophecy, it challenges the narrative that Zionism is simply a modern colonial enterprise. This verse challenges the notion that Jewish return to Israel is a colonial anomaly; instead, it frames it as fulfillment of divine prophecy.

“Favored Above All Nations”: Israel’s Ongoing Status

Surah Al-Baqarah (2:47) says, “O Children of Israel, remember My favor which I bestowed upon you and that I preferred you over the worlds.” This verse reaffirms the special status of the Jewish people in God’s redemptive plan. While the Quran critiques the Israelites for moral failings, it never revokes their covenant. The idea that Muslims replaced Jews as God’s chosen people is a later theological innovation, not rooted in the Quran. The Quran acknowledges the Jews as recipients of divine revelation, law, and prophecy. That status includes stewardship of a particular land. Removing land from the equation requires editing the text itself. Thus, the Quranic perspective is not one of erasure but of continuity.

The Political Hijacking of Quranic Theology

Despite these clear verses, Muslim-majority discourse today largely denies any Jewish theological claim to Israel. This is due more to political ideology than theological conviction. The rise of Arab nationalism and Islamist movements in the 20th century reframed the conflict as one of anti-colonial struggle, not scriptural fidelity. In doing so, clerics began to ignore Quranic affirmations and leaned heavily on anti-Jewish Hadith, many of which were politically motivated. This hijacking of scripture for nationalist purposes represents a significant departure from classical Islamic interpretation and undermines the integrity of divine revelation. As noted by scholars such as Al-Qurtubi and Ibn Kathir, the acknowledgment of Jewish ties to the land was well-established in early Islamic exegesis. These traditional sources present a markedly different picture than the politicized rhetoric that dominates today. Rather than defending theological orthodoxy, modern denials often reflect shifting nationalist agendas.

It would be more faithful to the Quran and its interpreters to engage the text on its own terms rather than through the lens of political expediency. While strong language may be warranted in critiquing distortions of scripture, the focus should remain on inviting Muslims back to their own textual tradition. When viewed through this lens, the legitimacy of Jewish ties to the land becomes difficult to dismiss without also dismissing the Quran itself. Classical Islam, while it had its own biases, often acknowledged the legitimacy of Jewish ties to the land. Today’s selective reading reflects modern politics more than ancient revelation. If Muslims wish to uphold the Quran’s authority, they must confront these inconvenient truths.Conclusion: The Quran Confirms the Jewish Connection to the Land

Conclusion: The Quran Confirms the Jewish Connection to the Land

The Quran is not ambiguous about the land of Israel. It presents it as a divine gift to the Jewish people, a fulfillment of God's promise, and a site of future restoration. These themes run parallel to those found in the Hebrew Bible and affirm the unity of divine purpose across scriptures. Denying the Jewish connection to Israel may serve political ends, but it does so at the cost of scriptural integrity. The Quran does not support a theology of erasure; it supports a theology of remembrance and covenant. Muslims who revere the Quran must read it faithfully, not selectively. And in doing so, they may find that the Jewish return to Israel is not a threat to Islam, but a testament to the very God both faiths claim to honor.

References (APA)

Al-Qurtubi. (n.d.). Tafsir al-Qurtubi [Commentary on the Qur’an]. Retrieved from https://altafsir.com

Al-Razi, F. (n.d.). Tafsir al-Kabir [The Great Exegesis].

Durie, M. (2010). The Third Choice: Islam, Dhimmitude and Freedom. Deror Books.

Fleisher, Y. (2025, July 28). These Quran Verses Prove Israel Is A Jewish Land! [YouTube video]. YouTube. https://www.youtube.com/watch?v=8OEPo-10Am4

Ibn Kathir. (2003). Tafsir Ibn Kathir (Abridged) (Vol. 3, A. Salahi & S. M. Al-Ibrahim, Trans.). Riyadh: Darussalam.

The Quran. (n.d.). Translated by M. A. S. Abdel Haleem. Oxford University Press.

Who is Dr. Tim Orr?

Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.

In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK, including Oxford University, Imperial College London, and the University of Tehran. He has published in peer-reviewed Islamic academic journals. Tim is also the author of four books.