Jews And Judaism: In The Quran And History

By V.A. Mohamad Ashrof, New Age Islam 12 March 2025 The relationship between Jews, Judaism, Islam, and the Quran is complex and multifaceted. The Quran contains numerous references to Jews and Judaism, reflecting the historical and cultural context in which it was revealed. This paper aims to explore the portrayal of Jews and Judaism in the Quran, situating it within the broader historical and cultural landscape of the time. By examining the Quranic narrative and historical records, this paper seeks to provide a clear understanding of the intersections and divergences between Islam and Judaism. We will delve into the Quran's depiction of Jewish prophets, the Children of Israel, and the Jewish community, as well as the historical interactions between Muslims and Jews in the Arabian Peninsula and beyond. Through this analysis, we hope to contribute to a deeper understanding of the rich and complex history shared by Jews and Muslims, and to shed light on the ways in which the Quran's portrayal of Jews and Judaism continues to shape Islamic thought and culture today. The Israelites are descendants of Abraham through his son Isaac and grandson Jacob. The Quran acknowledges that many prophets were sent from among them (Quran 5:20). The Quran further states that the Israelites were granted a special land as their place of residence (Quran 28:57, 5:21, 26:59). The significance of Jerusalem in Islam is evident from the Quran itself (Quran 21:71, 17:1). Jerusalem is not only associated with Prophet Muhammad's miraculous night journey (Isra and Mi'raj) but is also the place where the prophets David, Solomon, and Jesus were born, where Abraham and Lot emigrated, and where Abraham, Isaac, Jacob, Joseph, and Moses are believed to be buried. While these connections underscore the Islamic reverence for Jerusalem, they also reflect the shared spiritual heritage that Muslims recognize with the Jewish tradition. Zionism and Judaism It is crucial to distinguish between Judaism and Zionism. Judaism is a monotheistic faith rooted in prophetic teachings, with the Torah — revealed to the prophet Moses — serving as its foundational scripture. The term "Torah" means "teachings," and the book of Deuteronomy describes it as a guide to God's ways (Deuteronomy 30:16). The Torah's divine commandments are designed to promote holiness, peace, and love in human life (Leviticus 19:2). In contrast, Zionism is a modern political movement that aims to establish a Jewish-nationalist state. Rooted in the myth of "a land without a people for a people without a land," Zionism has been marked by violence and aggression in Palestine. It is a form of racial nationalism that contradicts the ethical and humanitarian principles of Judaism. Zionism actively promotes colonialism and imperialism and sustains itself through terror tactics. The teachings of Moses explicitly oppose oppression and uphold equality: "The same law shall apply to the native as to the foreigner" (Exodus 12:49; Leviticus 24:22; Numbers 9:14, 5:15-16, 5:29). "Love the stranger; for you were strangers in Egypt" (Deuteronomy 10:19). Zionism's exclusionary and oppressive practices stand in stark contrast to these teachings. Rabbi Samson Raphael Hirsch, a prominent Jewish religious leader, famously declared: "Zionism seeks to make the Jewish people a national people. This is a complete blasphemy."(1) It is important to recognize that many Jewish religious groups, both in Israel and across the Western world, strongly oppose political Zionism. Those who reject Zionist violence must distinguish between Zionist extremism and Jewish identity. The misuse of religious symbols for political purposes — as seen with Zionism's appropriation of Jewish symbols and Hindutva's manipulation of Hinduism — serves to justify exclusionary ideologies and fascist agendas. Judaism and Christianity In Judaism, the Torah refers to the collection of five foundational books: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These texts are believed to contain a total of 613 commandments, which form the core of Jewish law. Alongside the written Torah, Judaism teaches that Moses received additional commandments in oral form. This oral tradition was later recorded and codified as the Talmud, a central text in Jewish scholarship. The Talmud has two key parts: • The Mishnah, a compilation of legal discussions and rulings, was compiled by Rabbi Judah the Prince in 217 CE. • The Gemara, which serves as a commentary on the Mishnah, further expands on these legal interpretations and traditions. Jesus is recorded in the New Testament as criticizing certain oral traditions that he believed distorted divine commandments: "You have made the word of God of none effect by your tradition" (Matthew 15:6). Judaism, however, rejects the works known as the New Testament, which include the four Gospels and the Epistles. Jewish tradition does not even recognize the term Old Testament, as this designation implies a superseded covenant — a belief central to Christian theology. Differences in Belief Systems Both Judaism and Christianity affirm the oneness of God, yet they differ significantly in their understanding of divine nature. Judaism strictly upholds monotheism, as expressed in the Shema: "Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6:4-5). In contrast, Christianity developed the doctrine of the Trinity, which asserts that God exists as three persons — the Father, the Son (Jesus), and the Holy Spirit. Judaism rejects the concept of original sin and maintains that humans are inherently capable of choosing between good and evil. The notion that one person can atone for another's sins is also incompatible with Jewish teachings. As Jewish tradition asserts, personal accountability and repentance are key to divine forgiveness. (2) Christianity teaches that the Mosaic Law was a temporary institution fulfilled through Jesus' crucifixion and the establishment of a new covenant. As St. Paul writes: "For the Law appoints men as high priests who have weakness; but the word of the oath, which came after the Law, appoints a Son who has been perfected forever" (Hebrews 7:28). While the Trinity and the concept of Jesus as the Son of God are fundamental to Christian belief, these ideas remain incompatible with mainstream Judaism. (3) However, some Jewish sects in antiquity are believed to have held messianic or divine son-ship concepts. The understanding of Jesus as both fully divine and fully human evolved gradually in early Christian theology. From 70 to 325 CE, debates about Jesus' nature intensified, culminating in the Council of Nicaea, where the doctrine of Jesus' divinity became established as mainstream Christian belief. This doctrinal shift marked a significant departure from Judaism, solidifying Christianity as a distinct religion. (4) Judaism traditionally views Jesus as one of several false messiahs who failed to fulfil the prophetic characteristics outlined in the Mosaic Law. Reflecting this view, the Jewish philosopher Milton Steinberg remarked: "Only in a few things did Jesus depart from tradition. He was wrong in all of them."(5) Jewish Accusations Against Jesus in Historical Texts According to the Talmud, Jesus of Nazareth was portrayed as a sorcerer and deceiver, and it is stated that he was hanged on the evening of Passover. (6) The New Testament further confirms that the Jewish Pharisees, who were Jesus' contemporaries, accused him of being a Satanist, a sorcerer, a blasphemer, and the bearer of an unclean spirit (Matthew 12:24; John 8:48; Mark 3:30). (7) The Quran also refers to these accusations: "Then when you came to the Children of Israel with clear proofs, but the disbelievers among them said, 'These are nothing but clear sorcery,' I delivered you from them." (Quran 5:110) The Talmud includes narratives that attempt to portray Jesus and his mother in defamatory ways. (8) One account claims that Jesus was the son of a Roman soldier named Pandera, alleging that his mother, Mary, was a victim of rape. This accusation seems to echo the indirect insinuations recorded in the Gospels: "We are not the offspring of fornication; we have one Father, God." (John 8:41) The Church Father Origen (185–232 CE), in his response to Celsus, a second-century anti-Christian Jewish scholar, referenced the claim that Mary had been cast out of her home on charges of adultery. (9) This reflects the intensity of the accusations levelled against Jesus by some segments of the Jewish community during that period. The Quran addresses these accusations with strong condemnation: "They went on disbelieving until they had uttered a great calumny against Mary." (Quran 4:156) "O Mary, you have indeed committed a great sin. O sister of Aaron, your father was not a wicked man, nor was your mother a prostitute." (Quran 19:27-28) Jewish Ethical Teachings and Jesus' Message Critics often argue that Jesus' message was not original, citing similarities between his teachings and earlier Jewish texts. For example, Jesus' teaching, "Love your neighbour as yourself" (Matthew 5:43), echoes Leviticus 19:18. The Jewish sage Hillel the Elder, who lived just before Jesus, summarized the Torah's essence as: "Do not do to your neighbour anything you hate." This teaching aligns with Jesus' response to the question, "Who is my neighbour?" in the Parable of the Good Samaritan (Luke 10:29-37), which some critics claim is merely an extension of Leviticus 19:34. However, such claims overlook the fact that prophetic messages often emphasize recurring moral and ethical themes, underscoring timeless spiritual values rather than entirely new doctrines. Is the Quran an Anti-Semitic Text? Zionist critics have accused the Quran of being a "textbook of anti-Semitism." However, this claim requires careful examination of both historical context and linguistic nuance. The term 'Semite' historically refers to the descendants of Noah’s son Shem, encompassing various ethnic groups such as Arabs, Babylonians, Assyrians, Arameans, Hebrews, and others. Modern scholars also include Abyssinians, Phoenicians, Canaanites, Moabites, and other groups in this category. Consequently, labelling the Quran as "anti-Semitic" would imply that it opposes not only Jews but also Arabs, a claim that contradicts the Quran's acknowledgment of Arab ancestry. Critics of the Quran often point to specific verses, such as Quran 2:61, 3:112, 5:60, 7:163-166, and 2:65, to argue that the Quran portrays Jews in a negative light, using phrases such as "apes and pigs" or implying inherent wickedness. However, a closer examination of these verses reveals that they are addressing specific historical behaviours rather than making a blanket condemnation of the Jewish people as a whole. In fact, the Quran's criticism is directed at particular groups engaged in corruption, rebellion, or hypocrisy, rather than targeting an entire race or religion. This nuanced approach emphasizes the importance of ethical conduct and moral accountability, rather than perpetuating ethnic or religious stereotypes. Moreover, the Quran acknowledges the dignity and spiritual potential of all communities, including the Israelites. In Quran 45:16, it is stated, "Indeed, We gave the Children of Israel the Scripture, wisdom, and prophethood; We provided them with good things and favoured them above the nations." This verse highlights the special status and spiritual heritage of the Israelites, underscoring the Quran's emphasis on the importance of spiritual growth and moral excellence. By considering these verses within their broader moral and spiritual framework, it becomes clear that the Quran's critique is targeted at ethical misconduct, rather than ethnic identity. This contextualized understanding promotes a more nuanced and accurate interpretation of the Quran's message, one that emphasizes the importance of moral accountability, spiritual growth, and mutual respect among all communities. The Quran’s View on Jews and Judaism The Quran contains approximately 60 verses that refer directly to the Jews. In about two-thirds of these references, the Quran uses the term "Children of Israel" rather than "Jews." The Quran also includes direct references to the Jewish community by name. The Quran speaks extensively about Prophet Moses, more than any other prophet. His birth, mission, and relationship with the Israelites are described in about 176 verses. The Old Testament acknowledges that certain segments of the Jewish community exhibited violent behaviour at times. This social and psychological backdrop may partly explain some of the accusations made against Jesus and Mary. Despite these criticisms, the Quran repeatedly acknowledges the Israelites' spiritual legacy. It highlights the Jewish community as: • Recipients of divine revelation, • Descendants of numerous prophets, and • A community blessed with unique spiritual privileges. (Quran 5:20; 44:32) The Quran also praises the righteous among the Jews: "And among the people of Moses was a community that guided by the truth and practiced justice by it." (Quran 7:159) This verse, along with others such as Quran 98:6, implies that there were sincere believers among the Jews. Such references make it clear that the Quran does not portray divine wrath as a permanent condition affecting the entire Jewish people. The Quran acknowledges the existence of righteous Jews, emphasizing that not all Jews are the same and that some have remained faithful to God's message. This nuanced perspective is reflected in several Quranic verses that highlight the virtues and merits of righteous Jews. Here are five such verses: One of the most notable examples is Quran 3:113-115, which states, "They are not all the same; among the People of the Book there is a standing community, reciting God's revelations during the night and prostrating. They believe in God and the Last Day, and enjoin right and forbid wrong, and hasten to good deeds. These are among the righteous." This verse acknowledges the presence of a righteous subset among the People of the Book, which includes Jews. Quran 5:66 also emphasizes the importance of faith and righteous actions, stating, "If only they had stood fast by the Torah and the Gospel and all that was revealed to them from their Lord, they would have eaten from above them and from beneath their feet." This verse suggests that Jews who remain faithful to their scripture and live righteously will be rewarded. Furthermore, Quran 3:199 highlights the possibility of salvation for Jews who believe in God and the Last Day, stating, "There are certainly among the People of the Book some who believe in God and what was revealed to you and what was revealed to them, humbling themselves before God." This verse underscores the shared values and beliefs between Muslims and righteous Jews. Quran 21:105 also references the righteous among the Children of Israel, stating, "We have written in the Psalms, after the Reminder, 'The earth will be inherited by My righteous servants.'" This verse emphasizes the idea that righteous Jews, along with other righteous individuals, will ultimately inherit the earth. Lastly, Quran 7:159 states, "Among the people of Moses there is a community that guides with truth and establishes justice." This verse highlights the presence of righteous individuals among the followers of Moses, emphasizing their commitment to truth and justice. These verses collectively demonstrate the Quran's recognition of righteous Jews and its emphasis on the importance of faith, morality, and righteous actions. By acknowledging the existence of righteous individuals among the Jewish community, the Quran promotes a nuanced understanding of interfaith relations and encourages mutual respect and cooperation. The Concept of Divine Accountability The Quran emphasizes that communities are accountable for their actions. For instance: "We turned them away from Our blessings because of their breach of covenant and hardened their hearts." (Quran 5:13) This verse underscores the Quranic principle that people shape their own destiny through their actions — a message that resonates with the Quran's broader moral framework. The Quran references instances of divine punishment directed at those who violated their covenant, including the well-known metaphor of being transformed into apes (Quran 2:65; 5:60; 7:163-166). However, this metaphor addresses specific transgressors and does not implicate the Jewish community as a whole. The Quran’s Critique of the ‘Chosen People’ Narrative The Quran critiques the notion that divine favour grants racial or national superiority. Instead, it stresses that righteousness alone determines spiritual worth: "Indeed, the most noble of you in the sight of God is the most righteous among you." (Quran 49:13) This critique parallels warnings in the Old Testament against pride and injustice. For instance, the Quran condemns religious leaders who enabled corruption and failed to prevent immoral behaviour: "Why do their rabbis and scholars not forbid them from saying what is sinful and consuming what is unlawful? Evil indeed is what they have been doing." (Quran 5:63) The Quran also highlights Jewish resistance to Jesus’ prophetic mission and attempts to kill him (Quran 4:157-158). However, this criticism is directed at certain groups of that time, not the Jewish people as a whole. The Misuse of the ‘Chosen People’ Concept The Quran refutes the claim that heaven is exclusively reserved for Jews or Christians: "They say, 'None will enter Paradise except one who is a Jew or a Christian.' That is their wishful thinking. Say, 'Produce your proof, if you should be truthful.'” (Quran 2:111) Some Jews believed that punishment in Hell would be brief, assuming they were inherently privileged: "And they say, 'The Fire will not touch us except for a few days.' Say, 'Have you taken a covenant with God? For God never breaks His covenant.'" (Quran 3:24) Scholarly Perspectives on the Quran’s Position Prominent scholars have addressed these themes: • The orientalist Montgomery Watt notes that the Quran challenges the racial exclusivity embedded in some interpretations of Jewish identity. He also observes that Jewish opposition to non-Jewish prophets reinforced this exclusivism. (17) (18) • Tahir Abbas asserts that judging the entire Jewish community based on the actions of a specific group is inconsistent with the Quran’s principles. (19) • Historian Leon Poliakov affirms that the Quran distinguishes between righteous and corrupt individuals within the Jewish community. He highlights that the Quran honours Hebrew prophets and their spiritual contributions (Quran 6:85). (20) (21) • Historian Norman Stillman similarly emphasizes the Quran’s positive depiction of Moses and its recognition of the Israelites as recipients of divine favour. (22) The Quran’s Criticism of Religious Corruption The Quran’s critique of the killing of prophets (Quran 2:61; 5:70) aligns with both Old Testament (2 Chronicles 24:20-22) and New Testament (Matthew 23:37) narratives. The Quran’s censure of this historical behaviour is consistent with broader Abrahamic teachings. The Quran also critiques the alteration of divine revelation: "How can you say, 'We are wise, and we have kept the law of the Lord'? The false pen of the scribes has made it false." (Jeremiah 8:8) This echoes the Quran’s warning about textual corruption and manipulation by religious authorities: "So woe to those who write the Scripture with their own hands, then say, 'This is from God,' to exchange it for a small price." (Quran 2:79) Anti-Semitism in the Old Testament Zionists often frame criticism of Jewish injustices and atrocities as anti-Semitism. However, such critiques are deeply rooted in the prophetic tradition of the Old Testament itself. The Hebrew prophets delivered strong condemnations of their own people’s moral failings. For instance, the Prophet Amos declared: "I will not turn away the punishment for the repeated atrocities of Israel." (Amos 2:6) Similarly, God’s judgment is recorded in Amos: "I will punish you for all your sins." (Amos 3:2) In Daniel, the Israelites collectively acknowledge their transgressions: "The whole house of Israel has transgressed Your law and has not obeyed Your voice. Therefore, the curse and the punishment written in the law of Moses the servant of God has been poured out on us because we have sinned against You." (Daniel 9:11) Such prophetic rebukes should be understood as moral corrections rather than ethnic hostility. The intention was to inspire repentance and spiritual renewal, not to incite hatred or discrimination. Consider the stark condemnation in Micah directed at Israel’s corrupt leadership: "You who hate what is good and love what is evil, you who tear the skin from my people and strip the flesh from their bones…" (Micah 3:1-3) Hosea 8:3 similarly accuses Israel of rejecting what is good, while Deuteronomy 28:20 warns of divine consequences for disobedience: "Because you have forsaken the Lord by your wickedness, He will send a curse, trouble, and rebuke on all your undertakings until you perish." These harsh pronouncements mirror the Quran’s criticisms of Jewish transgressions. Like the Quran, the Old Testament's warnings are not expressions of racial hostility but rather calls to uphold justice and righteousness. Anti-Semitism in the New Testament The New Testament contains passages that have been interpreted as hostile toward Jews. Some verses appear particularly severe when taken out of context. For instance, during Jesus’ trial, some Jews reportedly claimed responsibility for his death: "His blood be on us and on our children." (Matthew 27:25) This verse, historically misused to justify persecution, reflects a small group's misguided response rather than a condemnation of the entire Jewish people. The Gospel of John frequently refers to Jesus' adversaries as "the Jews." However, this term — in the historical context — often denotes specific Jewish religious leaders, not the entire community. The Synoptic Gospels (Matthew, Mark, and Luke) distinguish between the Jewish leadership's role and the broader Jewish population, placing greater emphasis on the collaboration between Jewish authorities and Roman officials. This nuance is critical when evaluating claims of anti-Semitism in Christian texts. (28) The New Testament also contains strong rebukes of religious hypocrisy. For example: • Jesus refers to some Jewish leaders as the "offspring of Satan" (John 8:44). (29) • The disciple Stephen condemned his Jewish persecutors as "resisters of the Holy Spirit" (Acts 7:51). (30) • Jesus' warning against hypocrisy, as seen in Matthew 23, criticizes corrupt leadership, not the Jewish people as a whole. (31) Certain statements by St. Paul have also been controversial: "They killed both the Lord Jesus and the prophets, and have driven us out. They hinder us from speaking to the Gentiles and offend God and oppose all men. Thus they have filled up the measure of their sins. Behold, the wrath of God is come upon them to the full." (1 Thessalonians 2:14-16) While this passage strongly criticizes certain groups within the Jewish community, it should be read in the broader context of Paul’s outreach to both Jews and Gentiles. Paul himself was a Jew who maintained deep respect for his people and desired their spiritual well-being (Romans 9:1-5). Historical Misuse of Christian Texts In 1543, Martin Luther published his inflammatory pamphlet, "The Jews and Their Lies", where he drew from some of Jesus’ strongest criticisms of the Pharisees, labelling them a "brood of vipers" (Matthew 12:34). Luther’s polemics significantly influenced European anti-Semitism, ultimately contributing to the marginalization and persecution of Jewish communities. Some scholars argue that the New Testament’s language, coupled with misinterpretations by later Christian leaders, contributed to the rise of anti-Semitic attitudes, including the tragic events of the Holocaust. (33) However, it is essential to distinguish between the New Testament’s internal critique of certain Jewish groups and broader racial hostility. The Talmud’s Counter-Narrative Interestingly, the Talmud — a key Jewish text — shifts responsibility for Jesus' crucifixion away from Roman authorities, suggesting that Jewish leaders themselves bore responsibility for his death. This narrative, while historically disputed, contributed to heightened tensions between Jewish and Christian communities. Both the Old Testament and New Testament contain strong moral critiques aimed at specific groups within the Jewish community. These criticisms reflect the prophetic tradition of self-accountability rather than a blanket condemnation of the Jewish people. Understanding these texts within their historical, theological, and cultural contexts is crucial to avoiding misinterpretations that fuel anti-Semitism. Jewish Persecution and Christian Anti-Semitism Following the Jewish revolt against Roman authorities in 70 AD, the Roman military responded with severe repression, culminating in the destruction of Solomon's Temple in Jerusalem. The Christian church viewed this event as the fulfilment of Jesus' prophecy: "Do you not see these great buildings? Not one stone will be left upon another until they are thrown down." (Mark 13:2) This prophecy is traditionally interpreted as referring to the destruction of the Second Temple. In the aftermath of the revolt, early Christians increasingly distanced themselves from Judaism. The emerging Roman Catholic Church taught that while Jews were historically God's chosen people, the spiritual centre had shifted from Jerusalem to Rome. Historians widely agree that Christianity's history includes periods of intense anti-Semitism. Atrocities such as the Crusades, the Spanish Inquisition, and the Holocaust are seen as part of this long trajectory of persecution. (34) Historical records confirm that Jews faced severe discrimination and violence at the hands of Christian authorities and societies. (35) In 1554, the Vatican banned the Talmud by papal decree, citing what was deemed slanderous content about Mary and Jesus. Key historical events reflect this hostility: • The Crusades (1096) resulted in the massacre of Jewish communities. • The Expulsion of Jews from England (1290) forced Jewish populations to flee the region. • The Spanish Inquisition (1492) drove Jews out of Spain under severe persecution. • The Expulsion from Portugal (1497) continued this pattern of displacement. • The Nazi Holocaust further manifested deep-seated anti-Semitic ideologies. While Christianity’s role in fostering anti-Semitism is significant, it is important to recognize that Nazi ideology was also shaped by other influences. Friedrich Nietzsche, whose works were misinterpreted and idolized by Hitler, openly rejected not only Judaism but also Christianity’s core values of peace, love, and mercy. Nietzsche’s promotion of a ‘pagan’ ethos strongly influenced Nazi anti-Semitism, making it distinct from traditional Christian hostility toward Jews. Following the Holocaust, the Roman Catholic Church adopted a new stance. In 1962, Pope Paul VI issued the landmark document Nostra Aetate ("In Our Time"). This declaration renounced the claim that Jews were collectively responsible for Jesus’ death and affirmed that God’s covenant with the Jewish people remains valid. The Church rejected any portrayal of Jews as "accursed" or "rejected" by God. (36) Jewish-Muslim Relations and Anti-Semitism in the Muslim World Unlike medieval Europe, the Islamic world generally maintained a different approach toward Jews. When Caliph Umar conquered Jerusalem in 638 AD, historical accounts do not record any systematic cruelty toward the Jewish population. The Medina Charter, established by the Prophet Muhammad after his migration to Medina, ensured the Jewish tribes' right to practice their religion freely. The charter guaranteed Jews equal social and political rights as long as they upheld their treaty obligations. (37) However, tensions arose when certain Jewish tribes, such as the Banu Qaynuqa and Banu Nadir, breached these agreements and collaborated with hostile forces. Following the battles of Badr and Uhud, these tribes were expelled from Medina. The Banu Qurayzah faced severe punishment after the Battle of the Trench in 627 AD for conspiring with the Quraysh tribe against the Muslim community. (38) Some historical sources report that around 900 men from the Banu Qurayzah were executed, but this account has been debated by scholars. Several historians question the accuracy of this figure, noting inconsistencies in the sources and highlighting the possibility of exaggeration. (39) Despite these conflicts, historians generally reject claims that anti-Semitism was deeply ingrained in Muslim society. Bernard Lewis emphasizes that Jews in Muslim lands were not demonized in the same way they were in Christian Europe. Unlike European anti-Semitism, which depicted Jews as agents of cosmic evil, Islamic critiques of Jews were largely political and linked to specific events. Lewis notes that Muslims traditionally did not perceive Jews as a collective existential threat. (41) The Golden Age of Jewish Culture in Muslim Lands During the Islamic period, particularly in Al-Andalus (Muslim Spain), Jewish intellectual life flourished. Jews made significant contributions to disciplines such as mathematics, astronomy, linguistics, and chemistry. (42) This period is often described as a Golden Age for Jewish culture, marked by cooperation between Jewish, Muslim, and Christian scholars. (43) The historian Bernard Lewis highlights that Jewish and Christian communities living under Islamic rule were generally allowed to maintain their religious practices and manage their internal affairs, provided they fulfilled certain conditions as dhimmis (protected communities). (44) The historian Leon Poliakov further notes that Jewish migration to newly conquered Muslim territories increased significantly, suggesting that Jewish populations found relative safety and stability under Islamic governance. (45) While Christianity historically played a major role in perpetuating anti-Semitism, the Islamic world exhibited a more complex and often more tolerant relationship with Jewish communities. Although episodes of conflict occurred, broad claims of inherent Islamic anti-Semitism are not supported by historical evidence. Instead, Jewish-Muslim relations were often shaped by political, economic, and social factors rather than ideological hostility. Jewish-Muslim Relations and the Quran’s Vision of Pluralism The Jewish historian Walter Lacquer highlights that throughout much of history, Muslims and Jews coexisted peacefully, with occasional differences of opinion. He also notes that the Prophet Muhammad himself had Jewish friends. (46) The European Muslim scholar Ali Masani attributes the absence of intense anti-Semitism and its most brutal form — the Holocaust — in Muslim history to the Quran's emphasis on coexistence with religious and cultural diversity. (47) Bernard Lewis observes that what can be described as anti-Semitic tendencies emerged among Muslims only after the creation of the State of Israel in 1948. Unlike in Western traditions, Islam does not associate sin or deceit with Judaism as an inherent trait. (48) Historian Leon Poliakov further emphasizes that the Prophet Muhammad aimed to establish a pluralistic society in which Jews and Christians could coexist with mutual respect. (49) The Quran’s Vision of Religious Pluralism The Quran’s call to pure monotheism (Quran 112:1-4) is complemented by its rejection of the Trinity (Quran 4:171) and its presentation of Jesus as a prophet and servant of God rather than a divine figure (Quran 4:157). However, the Quran still upholds respect for religious diversity, encouraging peaceful coexistence and respect for differing beliefs (Quran 2:256). The Quran acknowledges that both Muslims and Jews worship the same one God (Quran 29:46; Deuteronomy 10:12-13). Yet, the Quran encourages Jews to believe in all prophets sent to humanity (Quran 22:40). This belief in a shared prophetic tradition is key to fostering interfaith harmony. The Quran states: "This is your community, and I am your Lord, so fear Me." (Quran 23:52) The Quran does not reject prophetic religions such as Judaism and Christianity outright. Instead, it recognizes their value and even permits marital ties with the People of the Book (Quran 5:5). The Quran’s warning against intimate relationships applies only to those engaging in hostility and oppression (Quran 60:8-9). The Quran also uses the term ‘Amanoo’ — commonly referring to true believers — in reference to righteous Jews and Christians, reinforcing the inclusive nature of divine guidance (Quran 2:62). (51) The Unity of Prophetic Teachings The Quran upholds the belief that the religion of all prophets was essentially one — submission to God’s will (Quran 42:13). This universal prophetic message transcends divisions between Judaism, Christianity, and Islam. The Quran presents itself as a restatement of the original message rather than a replacement of the Hebrew Bible or Gospels. (53) The Quran recognizes the Abrahamic tradition as a unifying thread: "We have ordained for you the same religion that was enjoined upon Noah and that which was revealed to you by divine revelation, and that which was enjoined upon Abraham, Moses, and Jesus." (Quran 42:13) The Quran frequently praises Abraham, calling him a ‘Hanif’ — a monotheist who transcended narrow religious dogmas (Quran 3:67). The Quran’s recognition of Hebrew prophets — including Noah, Isaac, Jacob, Joseph, David, Moses, and Solomon — as divinely guided figures underscores Islam’s respect for the Judeo-Christian heritage (Quran 2:136). Moreover, the Quran declares Jesus to be the Messiah, affirms the Virgin Birth, and attributes numerous miracles to him (Quran 3:49). The Quran even acknowledges the Temple in Jerusalem as a sacred site (Quran 17:1) and absolves the Jewish community of collective guilt for Jesus’ crucifixion (Quran 4:157). Zionism, Imperialism, and Global Conflict The Quran condemns mischief and corruption on earth (Quran 28:77). Many scholars argue that the roots of contemporary Middle Eastern conflict lie in Zionism’s unilateral attempts to dominate the region, often supported by imperialist powers. The misuse of Judaism as a political tool by Zionist ideologies has fuelled tension. The aggressive actions supported by evangelical fundamentalists and arms lobbies in America have intensified global instability. In response, peace movements worldwide must resist these divisive ideologies through advocacy for justice and dialogue. The Quran urges Muslims to engage in enjoining righteousness and forbidding evil as the path to true salvation (Quran 3:104). The Quran’s Balanced View of the Jews The Quran’s criticism of some Jewish groups is not racial or collective but directed at specific historical actions. The verse: "Wherever they are found, there is a mark of disgrace upon them unless they are under God's protection or protected by other people." (Quran 3:112) This verse highlights that Jewish communities have found peace and prosperity when supported by just societies, including Muslim lands throughout history. Muslim rulers have historically extended protection and hospitality to Jewish populations, reinforcing the Quran’s principle of justice and compassion. The Jewish community is encouraged to return to the noble teachings of the Hebrew prophets, rejecting violence and injustice. Only through embracing those prophetic values can be lasting peace and harmony be achieved. Bibliography 1. Washington Post, October 3, 1978 2. Shalom Spiegel, The Last Trial, Jewish Lights Publishing: Woodstock, 1993, p.14 3. John D. Grainger, A Jewish Understanding of the World, Berghahn Books: New York, 1998, p.187 4. Paul Johnson, A History of the Jews, Harper Collins: New York, 1987, p.144 5. Milton Steinberg, Basic Judaism, Harcourt, Brace Jovanovich: New York, 1975, p.108 6. FF. Bruce, The New Testament Documents - Are They Reliable? Eerdmans: Grand Rapids, 1953, p.102 7. John 8:48 10:36 Matthew 12:24, 27:63, Mark 3:30 8. Talmud Yebamoth 49b: 'Jesus is the illegitimate child born of fornication.' 9. Origen, Against Celsus, Vol. I Tr: A Roberts, J. Donaldson, Kessinger Publishing: Montana, 2004, p.28 10. Quran 2:62, 3:64, 4:113, 4:115, 5:5, 29:46, 2:47, 20:80, 7:137, 5:21, 44:30-32, 45:16 11. Quran 3:111, 3:113, 5:44, 5:69, 5:66, 3:110, 3:75, 2:62, 2:121-122, 3:199, 5:12, 29:46 12. Quran 2:40-41, 45:16, 2:83, 2:92, 2:84-85 13. Quran 2:65, 5:60, 7:163-166. Quran 5:60 does not conclusively identify the cursed people as Jews. 14. Quran 4:155, 5:13, 5:18 15. Quran 62:6, 5:18, 4:48, 5:49, 4:53, 4:55, 2:94, 2:111 16. Quran 5:18, 2: 111-113, 2:135, 3:67 17. Montgomery Watt, Muhammad: Prophet and Statesman, Oxford University Press: Oxford, 1961, p.116 18. Cambridge History of Islam, CUP: Cambridge, Vol. I A, 1977, p.43-44 19. Tahir Abbas, Anti-Semitism among Muslims, in Tahir Abbas (ed), Islamic Political Radicalism: A European Perspective, Edinburgh University Press: Edinburgh, 2007, p.178-179 20. Leon Poliakov, The History of Anti-Semitism, The Vanguard Press: New York, 1974, p.27 21. Ibid, p.41-43 22. Richard S. Levy (Ed), Anti-Semitism: A Historical Encyclopaedia of Prejudice and Persecution, Vol. I ABC -CLIO: Santa Barbara, CA, 2005, p.356-361 23. Quran 5:70, 2:61 24. 1 Kings 18:13 25. 1 Thessalonians 2:15, Matthew 27:25, 23:37, Acts 7:52, Romans 11:3 26. Quran 3:63, 3:54, 3:71, 4:46, 4:160-161, 5:41-44, 5:63-64, 5:82, 6:92, 5:13-14, 62:5, 2:79, 3:75 27. Deuteronomy 9:13-14, 31:27-29, 32:5, 28:45-46, 2 Kings 17:13-14, Isaiah 1:4, 10:5, 1:10-21, 5:5 Hosea 1:9, 10:9, 8:1-14 Jeremiah 4:6-7, 3:8-10, 5:7-8 Ezekiel 8:17, Micah 3:1-12 28. Edward H. Flannery, The Anguish of the Jews: Twenty-Three Centuries of Anti-Semitism, Paulist Press: New Jersey, 2004, p.33 29. John 8:37-39, 8:44-47 30. Acts 7:51-53 31. Matthew 23:13-39 32. E.g. Matthew 23:13-33 24:1-2, 27:39, Luke 11:50-55, John 8:44, Revelation 2:9. 33. E.g. A Roy Eckardt, Your People, My People, Quadrangle: New York, 1974 34. Christopher R. Browning, "Background" In The Origin of the Final Solution, Arrow Books: London, 2005, p.1-11 35. Frederick M. Schweitzer, Marvin Perry, Anti-Semitism: Myth and Hate from Antiquity to the Present, Palgrave Macmillan: New York, 2002, p.266 36. James Carroll, Constantine's Sword, Houghton Miffin: New York, 2000, p.38 37. John L. Esposito, Islam: The Straight Path, Oxford University Press: New York, 1998, p.17 38. Ibid, p.171 39. W.N Arafat, Did Prophet Muhammed Ordered 900 Jews killed? Journal of the Royal Asiatic Society of Great Britain and Ireland (JRAS), 1976, p.100-107. Barakat Ahmad, Muhammad and the Jews, Vikas: Delhi, 1976 40. F.E. Peters, Islam: A Guide for Jews and Christians, Princeton University Press: Princeton, 2003, p.194 41. Bernard Lewis, Semites and Anti-Semites, WW. Norton & Co: New York, 1999, p.192 42. Geoffrey Cowling, Introduction to World Religions, First Fortress Press: Singapore, 2005, p.265 43. Leon Poliakov, Op.cit, p.91-96 44. Bernard Lewis, The Jews of Islam, Princeton University Press: Princeton, 1984, p.10 45. Leon Poliakov, Op. cit, p.68-71 46. Walter Laqueur, The Changing Face of Anti-Semitism, Oxford University Press: New York, 2006, p.191-192 47. Ali A. Asani, On Pluralism, Intolerance and the Quran, American Scholar, Winter 2002, p.52-60 48. Bernard Lewis, The Jews of Islam, Op. cit, p.122 49. Leon Poliakov, Op. cti, p.119 50. Quran 2:136, 2:285, 3:84, 2:62 51. Quran 2:8, 2:14, 2:86, 3:119, 5:41, 5:61 52. Quran 10:71-72, 5:110-111, 2:128-131 53. Jerome A Chanes, Anti-Semitism, ABC-CLIO: Santa Barbara, 2004, p.40-45 ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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