Head of Public Policy Tim Dieppe continues his series on antisemitism in Islam, this time analysing Islamic texts that are claimed to be favourable towards Jews
Parts one and two of my series on antisemitism in Islam showed that both Qur’an and the Islamic traditions perpetuate antisemitism.
Are these balanced or negated by alleged philosemitic texts (that are favourable to Jews)?
There are some texts in the Qur’an that can appear this way. But when read in context or with interpretation, it is clear that they are not really philosemitic. These texts are discussed here in Qur’anic order.
Q2:47
O Children of Israel, remember My favour that I have bestowed upon you and that I preferred you over the worlds [i.e., peoples].
The text then continues with lots of similar calls to ‘remember’ what Allah had (according to Islam) done, and eventually says:
And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised.” (Q2:65)
And further:
How wretched is that for which they sold themselves – that they would disbelieve in what Allāh has revealed through [their] outrage that Allāh would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment. (Q2:90)
And never will the Jews and the Christians approve of you until you follow their religion. Say, “Indeed, the guidance of Allāh is the [only] guidance.” If you were to follow their desires after what has come to you of knowledge, you would have against Allāh no protector or helper. (2:120)
Those to whom We gave the Scripture know him [i.e., Prophet Muḥammad (PBUH)] as they know their own sons. But indeed, a party of them conceal the truth while they know [it]. (2:146)
In context it is not really philosemitic, but just Allah reminding Jews of his previous favour to them. It is critiquing Jews in the light of God’s favour to them, not casting them in a positive light.
Q2:62 (=Q5:69)
Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muḥammad (PBUH)] – those [among them] who believed in Allāh and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
This is the single Qur’anic text that Reza cited in our debate to claim that the Qur’an is not antisemitic. This text appears to say that Jews and Christians will be saved in the last day. Many Muslims, however, believe that this text is abrogated by Q3:85 and Q3:19.[1]
And whoever desires other than Islām as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers. (Q3:85)
Indeed, the religion in the sight of Allāh is Islām. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of Allāh, then indeed, Allāh is swift in [taking] account. (Q:3:19)
Even if Q2:62 is not regarded as having been abrogated, the text requires Jews or Christians to believe in Allah and the Last Day and to do righteousness. This can be interpreted to mean that they accept Islam. Muhammad seemed to believe that Jews or Christians could also be Muslims, and this is what this verse most likely meant. Mainstream interpretation of this verse in Islam is certainly not that Jews and Christians will all have salvation. Also, remember that the verse before (Q 2:61, cited in part one) is clearly antisemitic.
Q2:122
O Children of Israel, remember My favour which I have bestowed upon you and that I preferred you over the worlds.
Continues:
And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided. (Q2:123)
Q2:256
There shall be no compulsion in [acceptance of] the religion. The right course has become distinct from the wrong. So whoever disbelieves in ṭāghūt and believes in Allāh has grasped the most trustworthy handhold with no break in it. And Allāh is Hearing and Knowing.
This is a favourite verse to cite by Islamic apologists. However, some scholars believe that this verse is abrogated by the verse of the sword (Q9:5), while others believe that it has a restricted application to Jews and Christians who are not forced to convert if they accept Dhimmi status and agree to pay the jizyah tax from Q9:29.[2] In any case, it is not clearly philosemitic.
Q3:84
Say, “We have believed in Allāh and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants [al-Asbāṭ], and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him.”
This verse is a claim of continuity from the Old Testament to the New Testament and on to the Qur’an. The Qur’an claims that the Old Testament prophets were all Muslims (Noah Muslim Q10:72; Ibrahim Muslim Q3:67, Moses Muslim Q10:84, Isa Muslim Q5:111). Therefore, it is seeking to persuade Jews (and Christians) to follow Muhammad because he claims to be in their tradition. It is not clearly philosemitic, but rather implies criticism of the Jews for not accepting Muhammad as a prophet.
Q5:5
This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers.
According to this verse, Muslim men are allowed to marry Jewish (& Christian) women. However, it does not say that Muslim women are allowed to marry Jewish men. This reflects the belief that men have authority over their wives, and a non-Muslim cannot be permitted to have authority over a Muslim.
Q5:69
Indeed, those who have believed [in Prophet Muḥammad (PBUH)] and those [before him (PBUH)] who were Jews or Sabeans or Christians – those [among them] who believed in Allāh and the Last Day and did righteousness – no fear will there be concerning them, nor will they grieve.
This is the same as Q2:62 above. Repeated here to present texts in Qur’anic order.
Q12:111
There was certainly in their stories a lesson for those of understanding. Never was it [i.e., the Qur’ān] a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.
This verse claims that the Qur’an confirms scriptures before – the Old Testament and the New Testament. Its aim is to persuade Jews (and Christians) to follow Muhammad as a prophet. In no way does it portray Jews or Christians positively.
Q29:46
And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, “We believe in that which has been revealed to us and revealed to you. And our God and your God is one; and we are Muslims [in submission] to Him.”
This verse claims that Jews (and Christians) worship the same God as the Muslims. But note it says “we are Muslims” at the end of the verse. Its aim is to persuade Jews (and Christians) to become Muslims.
Tasfir Al-Jalalayn on this verse explains:
And do not dispute with the People of the Scripture unless it be with that — in that manner of disputation bettering the most virtuous way such as calling them to God by reference to His signs and pointing out His arguments; except in the case of those of them who have done wrong by waging war and refusing to accept to pay the jizya-tax dispute with these using the sword until such time as they submit or pay the jizya-tax; and say to those who have accepted the imposition upon them of the jizya-tax should they inform you of something stated in their Scriptures ‘We believe in that which has been revealed to us and revealed to you — and neither believe nor disbelieve them in that which they tell you — our God and your God is one and the same and to Him we submit’ to Him we are obedient.[3]
Q45:16
And We did certainly give the Children of Israel the Scripture and judgement and prophethood, and We provided them with good things and preferred them over the worlds.
Continues:
And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them – out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ. (Q45:17)
Then We put you, [O Muḥammad], on an ordained way concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know. (Q45:19)
So, the conclusion of the passage is that Jews will be judged and then there is an exhortation for Jews to follow Muhammad. It is not so philosemitic with that context.
Other Texts Appearing Philosemitic
The Charter of Medina or ‘Sahifa’
The texts in the Sirah that appear most philosemitic in my view are found in what is known as the Charter of Medina. This charter is found in Ibn Ishaq’s Life of Muhammad and is said to have been established shortly after Muhammad migrated to Mecca in 622 AD. Here are some representative quotes from the charter:
“To the Jew who follows us belong help and equity.”[4]
“The Jews have their religion, and the Muslims have theirs.”[5]
“The Jew must pay with the believers as long as war lasts.”[6]
These quotes seem to provide religious freedom for the Jews and cooperation in warfare with the Jews. Unfortunately, this document has questionable historicity since there is no evidence of it outside of Islamic sources. Even if we accept its historicity, it is clear that Muhammad did not stick to these principles since within five years there were no Jews remaining in Medina according to Islamic historians![7]
The following timeline will make this clear. When Muhammad migrated to Medina in 622 AD, the population of Medina was around 50% Jewish. This Jewish population comprised of three tribes: the Banu Qaynuqa, the Banu Al-Nadir, and the Banu Qurayza. The first two of these tribes were expelled from Medina, and the last was exterminated.
Timeline
Muhammad married a Jew (Safiyah his 10th wife)
Some Muslims argue that Muhammad cannot have been antisemitic because he married a Jew. Safiyah, Muhammad’s tenth wife, was indeed a Jew. Her husband was one of the many Jews who were killed in Khaybar. Safiyah was taken captive and claimed by Muhammad as his because of her beauty. Here is the account in the Life of Muhammad:
“When the apostle had conquered al-Qamus the fort of B. Abu’l-Huqayq, Safiya d Huyayy b. Akhtab was brought to him along with another woman. Bilal who was bringing them led them past the Jews who were slain; and when the woman who was with Safiya saw them she shrieked and slapped her face and poured dust on her head. When the apostle saw her he said ‘Take this she-devil away from me.’ He gave orders that Safiya was to be put behind him and threw his mantle over her, so that the Muslims knew that he had chosen her for himself. I have heard that the apostle said to Bilal when he saw this Jewess behaving this way, “Have you no compassion, Bilal, when you brought two women past their dead husbands?”[17]
And here is a hadith relating how she was claimed by Muhammad:
Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab was described to him. Her husband had been killed while she was a bride. So Allah’s Messenger (ﷺ) selected her for himself and took her along with him till we reached a place called Sa`d-AsSahba,’ where her menses were over and he took her for his wife. Haris (a kind of dish) was served on a small leather sheet. Then Allah’s Messenger (ﷺ) told me to call those who were around me. So, that was the marriage banquet of Allah’s Messenger (ﷺ) and Safiya.
(Sahih Bukhari 4:52:143)[18]
Muslim historian Al-Tabari relates that one of Muhammad’s followers was concerned for Muhammad’s safety when he slept with Safiyah because Muhammad had killed her father, her brother, and her husband.
Ibn ‘Umar [al-Waqidi] – Kathir b. Zayd – al-Walid b. Rabah – Abu Hurayrah: While the Prophet was lying with Safiyah Abu Ayyub stayed the night at his door. When he saw the Prophet in the morning he said “God is the Greatest.” He had a sword with him; he said to the Prophet, “O Messenger of God, this young woman had just been married, and you killed her father, her brother and her husband, so I did not trust her (not to harm) you.” The Prophet laughed and said “Good”.[19]
It is clear from these accounts that this was a forced marriage. Safiyah was taken captive and had no choice in the matter. One of Muhammad’s followers stood outside the tent with a sword when Muhammad slept with her because he was concerned that Safiyah might try to attack Muhammad. This marriage is not evidence that Muhammad was not antisemitic.
Claims of philosemitism are unconvincing
The claim that there are many philosemitic texts that counterbalance or contextualise the antisemitic ones is unconvincing. They typically only apply if Jews (and Christians) submit to Islam, by religious conversion or political subjugation.
But it is not only the texts themselves that suggest that Islam is antisemitic. In the next part (part four) of my series, we will see that many of the leading figures in Islam have expressed exactly the kinds of antisemitism you would expect, given what we have already seen.
Read Antisemitism in Islam part one: the Qur’an
Read Antisemitism in Islam part two: traditions
Endnotes
[1] https://wikiislam.net/wiki/List_of_Abrogations_in_the_Qur%27an#Surah_2. See discussion of abrogation in the chapter: Is Islam a Religion of Peace?
[2] https://www.answering-islam.org/Responses/Menj/taqiyyah.htm
[3] https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=29&tAyahNo=46&tDisplay=yes&UserProfile=0&LanguageId=2
[4] Life of Muhammad, 232.
[5] Life of Muhammad, 233.
[6] Life of Muhammad, 233.
[7] Ayman S. Ibrahim, A Concise Guide to the Life of Muhammad: Answering Thirty Key Questions (Baker Publishing Group, 2022), 75.
[8] Life of Muhammad, 231-233. See discussion here: https://en.wikipedia.org/wiki/Constitution_of_Medina
[9] Life of Muhammad, 289ff.
[10] Life of Muhammad, 363-364.
[11] Life of Muhammad, 363.
[12] Life of Muhammad, 437-445.
[13] Life of Muhammad, 450ff.
[14] Life of Muhammad, 461ff.
[15] Life of Muhammad, 461.
[16] https://quranx.com/hadith/Bukhari/USC-MSA/Volume-4/Book-52/Hadith-68/
[17] Life of Muhammad, 515.
[18] https://quranx.com/Hadith/Bukhari/USC-MSA/Volume-4/Book-52/Hadith-143/
[19] Al-Tabari, The History of al-Tabari Vol. XXXIX: Biographies of the Prophet’s Companions and Their Successors (trans. E. Landau-Tasseron; vol. 39: State University of New York Press, 1989), 185.
