Muhammad's views on Jews: Difference between revisions
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The Islamic prophet [[Muhammad]]'s views on [[Jew]]s were formed through the contact he had with Jewish tribes living in and around [[Medina]]. His views on Jews include his theological teaching of them as [[People of the Book]] (''Ahl al-Kitab''), his description of them as earlier receivers of [[Abrahamic]] revelation; and the failed political alliances between the Muslim and Jewish communities. |
The Islamic prophet [[Muhammad]]'s views on [[Jew]]s were formed through the contact he had with Jewish tribes living in and around [[Medina]]. His views on Jews include his theological teaching of them as [[People of the Book]] (''Ahl al-Kitab''), his description of them as earlier receivers of [[Abrahamic]] revelation; and the failed political alliances between the Muslim and Jewish communities. |
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As stated in the Muslim holy book, after his migration (''[[Hijra (Islam)|hijra]]'') to [[Medina]] from his home-town of [[Mecca]], he established an agreement known as the [[Constitution of Medina]] between the major Medinan factions, including the Jewish tribes of [[Banu Qaynuqa]], [[Banu Nadir]], and [[Banu Qurayza]] that secured equal rights for both Jews and Muslims as long as Jews remained politically supportive.<ref>Ahmad, B. (1979). Muhammad and the Jews: A Re-examination. India: Vikas., pp. 46–47</ref> |
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{{Islamic prophets|Views}} |
{{Islamic prophets|Views}} |
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==Muhammad and the Jewish tribes of Medina== |
==Muhammad and the Jewish tribes of Medina== |
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{{Main|Jewish tribes of Arabia}} |
{{Main|Jewish tribes of Arabia}} |
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===Reception of Muhammad by Jewish contemporaries=== |
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In the course of Muhammad's proselytizing in [[Mecca]], he viewed [[Muhammad's views on Christians|Christians]] and Jews, both of whom he referred to as "[[People of the Book]]", as natural allies, sharing the core principles of his teachings, and anticipated their acceptance and support. Muslims, like Jews, were at that time praying towards [[Jerusalem in Islam|Jerusalem]].<ref name="Esp">Esposito, John. 1998. Islam: the Straight Path, extended edition. Oxford university press, p.17</ref> During the height of Muslim persecution in Mecca, Muhammad was offered the position of arbitrator in the highly diverse Medina, which had a large Jewish community.<ref name= "ER">''Encyclopedia of Religion'', Second Edition, Lindsay Jones, Muhammad article, {{ISBN|0-02-865742-X}}</ref> |
In the course of Muhammad's proselytizing in [[Mecca]], he viewed [[Muhammad's views on Christians|Christians]] and Jews, both of whom he referred to as "[[People of the Book]]", as natural allies, sharing the core principles of his teachings, and anticipated their acceptance and support. Muslims, like Jews, were at that time praying towards [[Jerusalem in Islam|Jerusalem]].<ref name="Esp">Esposito, John. 1998. Islam: the Straight Path, extended edition. Oxford university press, p.17</ref> During the height of Muslim persecution in Mecca, Muhammad was offered the position of arbitrator in the highly diverse Medina, which had a large Jewish community.<ref name= "ER">''Encyclopedia of Religion'', Second Edition, Lindsay Jones, Muhammad article, {{ISBN|0-02-865742-X}}</ref> |
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Many Medinans converted to the faith of the Meccan immigrants both before and after Muhammad's emigration<!--Please give date range for this-->, but only a few came from Jewish backgrounds because most of the Jewish community rejected [[w:Muhammad in Islam#Prophethood|Muhammad's status as a prophet]].<ref name="Esp"/> Their opposition "may well have been for political as well as religious reasons".<ref>Gerhard Endress, ''Islam'', Columbia University Press, p.29</ref> According to [[William Montgomery Watt|Watt]], "Jews would normally be unwilling to admit that a [[Gentile|non-Jew]] could be a prophet."<ref name="Camb1"/> [[Mark R. Cohen|Mark Cohen]] adds that Muhammad was appearing "centuries after the cessation of [[Prophecy#Judaism|biblical prophecy]]" and "couched his message in a verbiage foreign to Judaism both in its format and rhetoric."<ref name="Cohen">Mark R. Cohen, ''Under Crescent and Cross: The Jews in the Middle Ages'', p. 23, Princeton University Press</ref> |
Many Medinans converted to the faith of the Meccan immigrants both before and after Muhammad's emigration{{when|date=June 2024}}<!--Please give date range for this-->, but only a few came from Jewish backgrounds because most of the Jewish community rejected [[w:Muhammad in Islam#Prophethood|Muhammad's status as a prophet]].<ref name="Esp"/> Their opposition "may well have been for political as well as religious reasons".<ref>Gerhard Endress, ''Islam'', Columbia University Press, p.29</ref> According to [[William Montgomery Watt|Watt]], "Jews would normally be unwilling to admit that a [[Gentile|non-Jew]] could be a prophet."<ref name="Camb1"/> [[Mark R. Cohen|Mark Cohen]] adds that Muhammad was appearing "centuries after the cessation of [[Prophecy#Judaism|biblical prophecy]]" and "couched his message in a verbiage foreign to Judaism both in its format and rhetoric."<ref name="Cohen">Mark R. Cohen, ''Under Crescent and Cross: The Jews in the Middle Ages'', p. 23, Princeton University Press</ref> |
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The [[Talmud]] reports that there were [[Prophets in Judaism|prophets]] among the gentiles before the destruction of the [[Temple in Jerusalem]] and the end of biblical prophecy (most notably [[Balaam]], whose story is told in [[Book of Numbers|Numbers]] 22, and [[Job (biblical figure)|Job]], who is considered a non-Jew by most [[Job in rabbinic literature|rabbinical opinions]]).<ref name=JE-Job>{{cite encyclopedia|title=Job – In Rabbinical Literature|url=http://www.jewishencyclopedia.com/articles/8692-job|encyclopedia=The unedited full-text of the 1906 Jewish Encyclopedia|publisher=JewishEncyclopedia.com|access-date=16 September 2013}}</ref> The prophet [[Jonah]] was sent on a mission to speak to the gentiles of the city of [[Nineveh]].<ref name="Biblehub.com">{{Cite web|url=http://biblehub.com/jonah/3-3.htm|title=Jonah 3:3 This time Jonah got up and went to Nineveh, in accordance with the word of the LORD. Now Nineveh was an exceedingly great city, requiring a three-day journey}}</ref>{{Primary inline|date=August 2020}} According to Judaism, the period of ''[[Neviim|Nevua]]'' ("prophecy") on [[Prophets in Judaism|earth ended]] with [[Malachi]] as the last of the authentic (''Jewish'') prophets. |
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As Muhammad taught of new ''[[Prophets and messengers in Islam|Islamic prophets]]'' (such as [[Lot in Islam|Lot]], and [[Jesus in Islam|Jesus]]) and that his message was identical to those of [[Abraham in Islam|Abraham]] and [[Moses in Islam|Moses]], the Jews were furthermore in the position to make some Muslims doubt about his prophethood. Judaism does not list [[w:Lot (biblical person)#Jewish view|Lot]], nor [[Judaism's view of Jesus|Jesus]] as [[Prophets in Judaism]], and the [[Talmud]] ([[Sanhedrin (tractate)|Sanhedrin]] 11a) states that [[Haggai]], [[Zechariah (Hebrew prophet)|Zachariah]], and [[Malachi]] were the last prophets, all of whom lived at the end of the 70-year [[Babylonian exile]], and nowadays only the "[[Bath Kol]]" (בת קול, lit. ''daughter of a voice'', "voice of God") exists. The Jews, according to Watt, could argue that "some passages in the Qur'an contradicted their ancient scriptures".<ref name="Camb1"/> Watt also states that many of the Jews had close links with [[Abd-Allah ibn Ubayy]],<ref name="Camb1"/> "the potential prince of Medina" who "is said that but for the arrival of Muhammad, had not become"<ref>The Cambridge History of Islam, p. 40</ref> the chief arbitrator of the community. The Jews may have hoped for greater influence if Ubayy had become a ruler.<ref name="Camb1">''The Cambridge History of Islam'', pp. 43–44</ref> Watt writes that the Islamic response to these criticisms was:<ref name="Camb1"/> |
As Muhammad taught of new ''[[Prophets and messengers in Islam|Islamic prophets]]'' (such as [[Lot in Islam|Lot]], and [[Jesus in Islam|Jesus]]) and that his message was identical to those of [[Abraham in Islam|Abraham]] and [[Moses in Islam|Moses]], the Jews were furthermore in the position to make some Muslims doubt about his prophethood. Judaism does not list [[w:Lot (biblical person)#Jewish view|Lot]], nor [[Judaism's view of Jesus|Jesus]] as [[Prophets in Judaism]], and the [[Talmud]] ([[Sanhedrin (tractate)|Sanhedrin]] 11a) states that [[Haggai]], [[Zechariah (Hebrew prophet)|Zachariah]], and [[Malachi]] were the last prophets, all of whom lived at the end of the 70-year [[Babylonian exile]], and nowadays only the "[[Bath Kol]]" (בת קול, lit. ''daughter of a voice'', "voice of God") exists. The Jews, according to Watt, could argue that "some passages in the Qur'an contradicted their ancient scriptures".<ref name="Camb1"/> Watt also states that many of the Jews had close links with [[Abd-Allah ibn Ubayy]],<ref name="Camb1"/> "the potential prince of Medina" who "is said that but for the arrival of Muhammad, had not become"<ref>The Cambridge History of Islam, p. 40</ref> the chief arbitrator of the community. The Jews may have hoped for greater influence if Ubayy had become a ruler.<ref name="Camb1">''The Cambridge History of Islam'', pp. 43–44</ref> Watt writes that the Islamic response to these criticisms was:<ref name="Camb1"/> |
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Watt states that the charge of altering the scripture may mean no more than giving false interpretations to some passages, though in contemporary Islam it is taken to refer to textual corruption. The corruption of previously revealed books is referred to as [[tahrif]]. The Qur'an also stated that there was nothing surprising in Muhammad's rejection by Jews, as that had occurred to other prophets mentioned in Jewish scripture. Watt claims that the Qur'an "also went on to criticize Jewish exaggerations of their claim to be the chosen people"<ref name="WattM">Watt, ''Muhammad: Prophet and Statesman'', p. 116</ref> and argued against the supposed claim of the Jews of Medina "that they alone had a true knowledge of God".<ref>Watt, ''Muslim-Christian Encounters'', p.14</ref> The Qur'an also criticized the Jews for believing that [[Uzair|Ezra]] is the Son of God, a claim unattested either in Jewish or other extra-Qur'anic sources.<ref>Kate Zebiri, [[Encyclopedia of the Qur'an]], ''The Qur'an and Polemics''</ref> Michael Cook considers the charge of considering Ezra as the Son of God to be petty or obscure.<ref>Michael Cook, Muhammad, p. 34</ref> The [[Encyclopedia Judaica]] article on Ezra says, "Muhammed claims (Sura 9:30) that in the opinion of the Jews, Uzayr (Ezra) is the son of God. These words are enigma because no such opinion is to be found among the Jews, even though Ezra was singled out for special appreciation (see Sanh. 21b; Yev. 86b)." |
Watt states that the charge of altering the scripture may mean no more than giving false interpretations to some passages, though in contemporary Islam it is taken to refer to textual corruption. The corruption of previously revealed books is referred to as [[tahrif]]. The Qur'an also stated that there was nothing surprising in Muhammad's rejection by Jews, as that had occurred to other prophets mentioned in Jewish scripture. Watt claims that the Qur'an "also went on to criticize Jewish exaggerations of their claim to be the chosen people"<ref name="WattM">Watt, ''Muhammad: Prophet and Statesman'', p. 116</ref> and argued against the supposed claim of the Jews of Medina "that they alone had a true knowledge of God".<ref>Watt, ''Muslim-Christian Encounters'', p.14</ref> The Qur'an also criticized the Jews for believing that [[Uzair|Ezra]] is the Son of God, a claim unattested either in Jewish or other extra-Qur'anic sources.<ref>Kate Zebiri, [[Encyclopedia of the Qur'an]], ''The Qur'an and Polemics''</ref> Michael Cook considers the charge of considering Ezra as the Son of God to be petty or obscure.<ref>Michael Cook, Muhammad, p. 34</ref> The [[Encyclopedia Judaica]] article on Ezra says, "Muhammed claims (Sura 9:30) that in the opinion of the Jews, Uzayr (Ezra) is the son of God. These words are enigma because no such opinion is to be found among the Jews, even though Ezra was singled out for special appreciation (see Sanh. 21b; Yev. 86b)." |
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In the [[Constitution of Medina]], Jews were given equality to Muslims in exchange for political loyalty.<ref name="Esp" /><ref>Jacob Neusner, ''God's Rule: The Politics of World Religions'', p. 153, Georgetown University Press, 2003, {{ISBN|0-87840-910-6}}</ref> |
In the [[Constitution of Medina]], Jews were given equality to Muslims in exchange for political loyalty.<ref name="Esp" /><ref>Jacob Neusner, ''God's Rule: The Politics of World Religions'', p. 153, Georgetown University Press, 2003, {{ISBN|0-87840-910-6}}</ref> |
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According to |
According to ''[[The Jewish Encyclopedia]]'', Muhammad became increasingly hostile to the Jews over time. He grew to perceive that there were irreconcilable differences between their religion and his, especially when the belief in his prophetic mission became the criterion of a true Muslim."<ref name="Jewish Encyclopedia: Muhammad">Singer, I. (ed.). (1901–1906). ''The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day'', 12 Volumes. New York: [[Funk & Wagnalls]]. Entry on ''Muhammad''</ref> When the Jewish community challenged "the way in which the Quran appropriated Biblical accounts and personages; for instance, its making Abraham an Arab and the founder of the Kaa’bah at Mecca" Muhammad "accused them of intentionally concealing its true meaning or of entirely misunderstanding it, and taunted them with being."<ref name="Jewish Encyclopedia: Muhammad"/> It is, however, important to note that neither the [[Quran]], or Islamic exegesis called Abraham an Arab, and that ''The Jewish Encyclopedia'' was completed in 1906 and western scholarship on Islam at the time was heavily influenced by [[Orientalism]].<ref>{{Cite book|title=Encyclopedia of Islam|chapter=Ibrahim}}</ref><ref>{{Cite news|date=16 August 1902|title=The Jewish Encyclopedia|work=[[The New York Times]]|url=https://nyti.ms/2H4YYlk}}</ref><ref>{{Cite book|last=Said, Edward W.|title=Orientalism|date=1978|publisher=Pantheon Books|isbn=0-394-42814-5|edition=First|location=New York|oclc=4004102}}</ref> |
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=== Banu Qurayza === |
=== Banu Qurayza === |
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After the [[Battle of the Trench]] in 627, the Jews of Banu Qurayza were accused of conspiring with the Meccans. According to Watt, though Qurayza does not appear to have committed any overt hostile act<ref name="WattEnc">Watt in Encyclopedia of Islam, Banu Qurayza Article</ref> and been overtly correct in their behavior,<ref name="CambrWatt">The Cambridge History of Islam, p. 49</ref> they had most likely<ref name="WattEnc"/><ref name="CambrWatt"/> been involved in negotiations with the enemy."<ref name="WattEnc"/><ref>Watt, ''Muhammad, Prophet and Statesman'', Oxford University Press, p. 171</ref> Marco Scholler believes the Banu Qurayza were "openly, probably actively," supporting Meccans and their allies.<ref>Qurayza article, [[Encyclopedia of the Qur'an]], vol. 4, p. 334</ref> Nasr writes that it was discovered that Qurayzah had been complicit with the enemy during the Battle.<ref>Nasr in Muhammad article, ''Britanica Encyclopedia''</ref> |
After the [[Battle of the Trench]] in 627, the Jews of Banu Qurayza were accused of conspiring with the Meccans. According to Watt, though Qurayza does not appear to have committed any overt hostile act<ref name="WattEnc">Watt in Encyclopedia of Islam, Banu Qurayza Article</ref> and been overtly correct in their behavior,<ref name="CambrWatt">The Cambridge History of Islam, p. 49</ref> they had most likely<ref name="WattEnc"/><ref name="CambrWatt"/> been involved in negotiations with the enemy."<ref name="WattEnc"/><ref>Watt, ''Muhammad, Prophet and Statesman'', Oxford University Press, p. 171</ref> Marco Scholler believes the Banu Qurayza were "openly, probably actively," supporting Meccans and their allies.<ref>Qurayza article, [[Encyclopedia of the Qur'an]], vol. 4, p. 334</ref> Nasr writes that it was discovered that Qurayzah had been complicit with the enemy during the Battle.<ref>Nasr in Muhammad article, ''Britanica Encyclopedia''</ref> |
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| ⚫ | A minority of Muslim scholars reject the incident holding that Ibn Ishaq, the first biographer of Muhammad, supposedly gathered many details of the incident from descendants of the Qurayza Jews themselves. These descendants allegedly embellished or manufactured details of the incident by borrowing from histories of Jewish persecutions during Roman times.<ref>{{Cite journal |author=W. N. Arafat |title=New Light on the Story of Banū Qurayẓa and the Jews of Medina |journal=Journal of the Royal Asiatic Society of Great Britain and Ireland |pages=100–07 |date=1976 |volume=108 |issue=2 |doi=10.1017/S0035869X00133349 |jstor=25203706}}</ref> |
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The Qurayza were fought and then defeated in battle, and then were allowed an arbitrator to decide their punishment. A previously allied tribe, Aws, pleaded with Muhammad for him to select an arbitrator from within the ranks of Aws. Banu Qurayza were appointed [[Sa'd ibn Mua'dh]], a leading man among the allied Aws, a tribe that converted to Islam, whom they believed would judge in their favour. Sa'd passed an execution sentence against the Qurayza and 600-900 Qurayza men were beheaded (except for the few who chose to convert to Islam), all women and children enslaved, and their properties confiscated.<ref>{{cite web |url=http://muslim-responses.com/Banu_Qurayza/Banu_Qurayza_ |title= Banu Qurayza|website=muslim-responses.com |archive-url=https://web.archive.org/web/20101218082621/http://muslim-responses.com/Banu_Qurayza/Banu_Qurayza_ |archive-date=December 18, 2010}}</ref> Watt writes that some of the Arab tribe of Aws wanted to honour their old alliance with Qurayza, are said to have asked Muhammad to forgive the Qurayza for their sake as Muhammad had previously forgiven the Nadir for the sake of [[Abd-Allah ibn Ubayy]]. |
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| ⚫ | A minority of Muslim scholars reject the incident holding that Ibn Ishaq, the first biographer of Muhammad, supposedly gathered many details of the incident from descendants of the Qurayza Jews themselves. These descendants allegedly embellished or manufactured details of the incident by borrowing from histories of Jewish persecutions during Roman times.<ref>W. N. Arafat |
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The Quran contains an indictment of Medinan Jews and Christians who rejected |
The Quran contains an indictment of Medinan Jews and Christians who rejected the bayyina of the Prophet, the clear evidence on the basis of which man chooses obedience or rejection of God.{{blockquote| Indeed, those who disbelieve from the People of the Book and the polytheists will be in the Fire of Hell, to stay there forever. They are the worst of all beings.<ref>{{qref|98|6|b=y}} (tr. [[Mustafa Khattab]], ''The Clear Quran'')</ref>}} This verse is referring to the fate of those who reject the message of Islam, including both the People of the Scripture (Jews and Christians) and polytheists (those who worship multiple gods). The verse is misinterpreted as saying that those who disbelieve in Islam will be condemned to Hell and will remain there forever. It also describes them as the "worst of creatures," highlighting the severity of their disbelief in the eyes of Islam. However, this verse is only referring to the greatest of sinners, as clarified in the following verse. <ref name="jstor98">{{cite journal | title=An Exegesis of Sura Ninety-Eight| journal=Journal of the American Oriental Society|via=JSTOR | date=1977-10-01| url=https://www.jstor.org/stable/598634|author =Haddad, Yvonne Yazbeck | volume=97| issue=4| pages=519–530| doi=10.2307/598634| jstor=598634| access-date=2023-05-07}}</ref> |
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==See also== |
==See also== |
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Latest revision as of 14:25, 20 June 2024
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The Islamic prophet Muhammad's views on Jews were formed through the contact he had with Jewish tribes living in and around Medina. His views on Jews include his theological teaching of them as People of the Book (Ahl al-Kitab), his description of them as earlier receivers of Abrahamic revelation; and the failed political alliances between the Muslim and Jewish communities.
As stated in the Muslim holy book, after his migration (hijra) to Medina from his home-town of Mecca, he established an agreement known as the Constitution of Medina between the major Medinan factions, including the Jewish tribes of Banu Qaynuqa, Banu Nadir, and Banu Qurayza that secured equal rights for both Jews and Muslims as long as Jews remained politically supportive.[1]
 Part of a series on Islam Islamic prophets |
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 Islam portal |
Muhammad and the Jewish tribes of Medina
[edit]Reception of Muhammad by Jewish contemporaries
[edit]In the course of Muhammad's proselytizing in Mecca, he viewed Christians and Jews, both of whom he referred to as "People of the Book", as natural allies, sharing the core principles of his teachings, and anticipated their acceptance and support. Muslims, like Jews, were at that time praying towards Jerusalem.[2] During the height of Muslim persecution in Mecca, Muhammad was offered the position of arbitrator in the highly diverse Medina, which had a large Jewish community.[3]
Many Medinans converted to the faith of the Meccan immigrants both before and after Muhammad's emigration[when?], but only a few came from Jewish backgrounds because most of the Jewish community rejected Muhammad's status as a prophet.[2] Their opposition "may well have been for political as well as religious reasons".[4] According to Watt, "Jews would normally be unwilling to admit that a non-Jew could be a prophet."[5] Mark Cohen adds that Muhammad was appearing "centuries after the cessation of biblical prophecy" and "couched his message in a verbiage foreign to Judaism both in its format and rhetoric."[6]
As Muhammad taught of new Islamic prophets (such as Lot, and Jesus) and that his message was identical to those of Abraham and Moses, the Jews were furthermore in the position to make some Muslims doubt about his prophethood. Judaism does not list Lot, nor Jesus as Prophets in Judaism, and the Talmud (Sanhedrin 11a) states that Haggai, Zachariah, and Malachi were the last prophets, all of whom lived at the end of the 70-year Babylonian exile, and nowadays only the "Bath Kol" (בת קול, lit. daughter of a voice, "voice of God") exists. The Jews, according to Watt, could argue that "some passages in the Qur'an contradicted their ancient scriptures".[5] Watt also states that many of the Jews had close links with Abd-Allah ibn Ubayy,[5] "the potential prince of Medina" who "is said that but for the arrival of Muhammad, had not become"[7] the chief arbitrator of the community. The Jews may have hoped for greater influence if Ubayy had become a ruler.[5] Watt writes that the Islamic response to these criticisms was:[5]
The Qur'an, met these intellectual criticisms by developing the conception of the religion of Abraham. While the knowledge of Abraham came from the Old Testament and material based on that, Abraham could be regarded as the ancestor of the Arabs through Ishmael. It was also an undeniable fact that he was not a Jew or Christian, since the Jews are either to be taken as the followers of Moses or as the descendants of Abraham's grandson, Jacob. At the same time Abraham had stood for the worship of God alone. The Qur'an therefore claimed that it was restoring the pure monotheism of Abraham which had been corrupted in various, clearly specified ways by Jews, and Christians.
Watt states that the charge of altering the scripture may mean no more than giving false interpretations to some passages, though in contemporary Islam it is taken to refer to textual corruption. The corruption of previously revealed books is referred to as tahrif. The Qur'an also stated that there was nothing surprising in Muhammad's rejection by Jews, as that had occurred to other prophets mentioned in Jewish scripture. Watt claims that the Qur'an "also went on to criticize Jewish exaggerations of their claim to be the chosen people"[8] and argued against the supposed claim of the Jews of Medina "that they alone had a true knowledge of God".[9] The Qur'an also criticized the Jews for believing that Ezra is the Son of God, a claim unattested either in Jewish or other extra-Qur'anic sources.[10] Michael Cook considers the charge of considering Ezra as the Son of God to be petty or obscure.[11] The Encyclopedia Judaica article on Ezra says, "Muhammed claims (Sura 9:30) that in the opinion of the Jews, Uzayr (Ezra) is the son of God. These words are enigma because no such opinion is to be found among the Jews, even though Ezra was singled out for special appreciation (see Sanh. 21b; Yev. 86b)."
In the Constitution of Medina, Jews were given equality to Muslims in exchange for political loyalty.[2][12]
According to The Jewish Encyclopedia, Muhammad became increasingly hostile to the Jews over time. He grew to perceive that there were irreconcilable differences between their religion and his, especially when the belief in his prophetic mission became the criterion of a true Muslim."[13] When the Jewish community challenged "the way in which the Quran appropriated Biblical accounts and personages; for instance, its making Abraham an Arab and the founder of the Kaa’bah at Mecca" Muhammad "accused them of intentionally concealing its true meaning or of entirely misunderstanding it, and taunted them with being."[13] It is, however, important to note that neither the Quran, or Islamic exegesis called Abraham an Arab, and that The Jewish Encyclopedia was completed in 1906 and western scholarship on Islam at the time was heavily influenced by Orientalism.[14][15][16]
Banu Qurayza
[edit]After the Battle of the Trench in 627, the Jews of Banu Qurayza were accused of conspiring with the Meccans. According to Watt, though Qurayza does not appear to have committed any overt hostile act[17] and been overtly correct in their behavior,[18] they had most likely[17][18] been involved in negotiations with the enemy."[17][19] Marco Scholler believes the Banu Qurayza were "openly, probably actively," supporting Meccans and their allies.[20] Nasr writes that it was discovered that Qurayzah had been complicit with the enemy during the Battle.[21]
A minority of Muslim scholars reject the incident holding that Ibn Ishaq, the first biographer of Muhammad, supposedly gathered many details of the incident from descendants of the Qurayza Jews themselves. These descendants allegedly embellished or manufactured details of the incident by borrowing from histories of Jewish persecutions during Roman times.[22]
The Quran contains an indictment of Medinan Jews and Christians who rejected the bayyina of the Prophet, the clear evidence on the basis of which man chooses obedience or rejection of God.
Indeed, those who disbelieve from the People of the Book and the polytheists will be in the Fire of Hell, to stay there forever. They are the worst of all beings.[23]
This verse is referring to the fate of those who reject the message of Islam, including both the People of the Scripture (Jews and Christians) and polytheists (those who worship multiple gods). The verse is misinterpreted as saying that those who disbelieve in Islam will be condemned to Hell and will remain there forever. It also describes them as the "worst of creatures," highlighting the severity of their disbelief in the eyes of Islam. However, this verse is only referring to the greatest of sinners, as clarified in the following verse. [24]
See also
[edit]References
[edit]- ^ Ahmad, B. (1979). Muhammad and the Jews: A Re-examination. India: Vikas., pp. 46–47
- ^ a b c Esposito, John. 1998. Islam: the Straight Path, extended edition. Oxford university press, p.17
- ^ Encyclopedia of Religion, Second Edition, Lindsay Jones, Muhammad article, ISBN 0-02-865742-X
- ^ Gerhard Endress, Islam, Columbia University Press, p.29
- ^ a b c d e The Cambridge History of Islam, pp. 43–44
- ^ Mark R. Cohen, Under Crescent and Cross: The Jews in the Middle Ages, p. 23, Princeton University Press
- ^ The Cambridge History of Islam, p. 40
- ^ Watt, Muhammad: Prophet and Statesman, p. 116
- ^ Watt, Muslim-Christian Encounters, p.14
- ^ Kate Zebiri, Encyclopedia of the Qur'an, The Qur'an and Polemics
- ^ Michael Cook, Muhammad, p. 34
- ^ Jacob Neusner, God's Rule: The Politics of World Religions, p. 153, Georgetown University Press, 2003, ISBN 0-87840-910-6
- ^ a b Singer, I. (ed.). (1901–1906). The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest Times to the Present Day, 12 Volumes. New York: Funk & Wagnalls. Entry on Muhammad
- ^ "Ibrahim". Encyclopedia of Islam.
- ^ "The Jewish Encyclopedia". The New York Times. August 16, 1902.
- ^ Said, Edward W. (1978). Orientalism (First ed.). New York: Pantheon Books. ISBN 0-394-42814-5. OCLC 4004102.
- ^ a b c Watt in Encyclopedia of Islam, Banu Qurayza Article
- ^ a b The Cambridge History of Islam, p. 49
- ^ Watt, Muhammad, Prophet and Statesman, Oxford University Press, p. 171
- ^ Qurayza article, Encyclopedia of the Qur'an, vol. 4, p. 334
- ^ Nasr in Muhammad article, Britanica Encyclopedia
- ^ W. N. Arafat (1976). "New Light on the Story of Banū Qurayẓa and the Jews of Medina". Journal of the Royal Asiatic Society of Great Britain and Ireland. 108 (2): 100–07. doi:10.1017/S0035869X00133349. JSTOR 25203706.
- ^ Quran 98:6 (tr. Mustafa Khattab, The Clear Quran)
- ^ Haddad, Yvonne Yazbeck (October 1, 1977). "An Exegesis of Sura Ninety-Eight". Journal of the American Oriental Society. 97 (4): 519–530. doi:10.2307/598634. JSTOR 598634. Retrieved May 7, 2023 – via JSTOR.
