By V.A. Mohamad Ashrof
The Quran contains approximately fifty references to the Children of Israel, along with 137 references to Moses and 18 references to the Torah. Most of these references are positive, acknowledging the special status and divine favour bestowed upon the Israelites. For instance:
“O Children of Israel, remember My favour upon you and that I preferred you above all peoples.” (Quran 2:47)
“Indeed, We settled the Children of Israel in a suitable dwelling place and provided them with good things.” (Quran 10:93)
These verses affirm the honoured position of the Israelites and the blessings they received from God.
The Special Role of the Israelites in History
The Quran presents the Israelites as a people chosen for a special purpose:
1. A Divinely Favoured Nation: The Quran acknowledges their chosen status in several passages. (1)
2. Recipients of Numerous Prophets: Many prophets, including Moses, were raised among them to guide their society. (2)
3. Covenantal Responsibility: The Quran emphasizes that the Israelites were entrusted with God’s covenant. (3)
4. Moral Accountability: The Quran critiques the Israelites for repeatedly breaking their covenant and turning away from divine guidance. (4)
5. Consequences of Transgression: The Quran attributes periods of hardship and oppression to these moral failings. (5)
Despite these critiques, the Quran’s intention is corrective rather than malicious. The emphasis is on moral accountability, applicable to all nations, rather than singling out one community for condemnation.
Historical Allusions in the Quran
The Quran references key historical events in Jewish tradition, such as:
The Israelites were constantly subjected to oppression because of their corruption. (6)
• The Exodus: The Quran recounts the Israelites’ liberation from Egypt under Moses. (7)
• The Babylonian Exile: The Quran briefly alludes to the Israelites’ exile in Babylon, a period of immense suffering and reflection. (8)
The Accusation of Anti-Semitism
Critics have claimed that the Quran promotes anti-Semitism due to its critique of certain behaviours within Jewish history. However, these criticisms fail to consider the Quran’s broader moral lessons, which apply to all humanity. The Quran’s references to negative traits — such as arrogance, corruption, or hypocrisy — are directed at specific behaviours, not an entire ethnic or religious group.
For example, the Quran highlights a claim attributed to some Israelites:
“And they say, ‘The Fire will not touch us except for a few days.’ Say, ‘Have you taken a covenant with God? For God will never break His covenant.’” (Quran 2:80) (9)
This belief is reflected in parts of the Talmud, where some interpretations suggest that Jews would face only brief punishment in the afterlife. (10) The Quran critiques this sense of false security, which is relevant to all who misuse religious doctrine for self-righteousness.
Accusations of Scriptural Corruption
The Quran presents the charge that some Israelites altered divine scripture:
“Do you covet [the hope] that they would believe for you while a party of them used to hear the words of God and then distort it after they had understood it.” (Quran 2:75) (11)
This critique aligns with references in the Old Testament that similarly acknowledge textual corruption:
“How can you say, ‘We are wise, and the law of the Lord is with us’? Behold, the false pen of the scribes has made it into a lie.” (Jeremiah 8:8) (12)
Criticism of Hypocrisy in Religious Leadership:
The Quran’s critique of Jewish scholars mirrors Jesus’ own rebuke of religious authorities. As recorded in the Gospels, Jesus condemned the Pharisees for prioritizing superficial rituals over deeper moral principles:
“Woe to you, scribes and Pharisees, hypocrites! For you pay tithes of mint and dill and cumin, but have disregarded the weightier matters of the law — justice, mercy, and faith.” (Matthew 23:23)
This parallel reinforces that the Quran’s criticisms echo the moral rebukes found in earlier scriptures.
The “Monkey” Allegation and Historical Context:
The Quran’s reference to a group of Israelites transformed into monkeys has faced strong criticism. However, this passage refers specifically to a community that violated the Sabbath:
“And you had already known about those who transgressed among you concerning the Sabbath, and We said to them, ‘Be apes, despised.’” (Quran 2:65) (13)
This narrative is symbolic, indicating moral degeneration rather than literal transformation. Similar language appears in the Old Testament:
• Ezekiel 20 describes Israel’s repeated disobedience and punishment.
• Nehemiah 13 condemns Sabbath violations and demands strict accountability. (14)
The Quran’s references to the Israelites are not expressions of racial hatred or anti-Semitism. Rather, they reflect a broader moral critique that applies to all communities guilty of corruption, injustice, or arrogance. The Quran’s positive affirmations about the Israelites, combined with its call for justice and mercy, challenge the false notion that Islam promotes hostility toward Jews.
Quranic Critique of the Jewish Priesthood and Religious Elitism
The Quran critiques certain Jewish priests for exploiting the people through manipulative practices:
“O Messenger, do not grieve for those who hasten into disbelief — of those who say, ‘We believe’ with their mouths but their hearts believe not… They distort words from their proper usage… They consume unlawful gain…” (Quran 5:41-42) (15)
This criticism aligns with Jesus’ rebuke of the Jewish priesthood, where he condemned religious leaders for imposing heavy burdens on the common people without offering guidance or compassion:
“They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.” (Matthew 23:4) (16)
Rejection of Exclusivism and Racial Superiority
The Quran strongly challenges the notion that salvation or divine favour is reserved exclusively for the Jews:
“And they say, ‘None will enter Paradise except one who is a Jew or a Christian.’ This is their wishful thinking. Say, ‘Produce your proof, if you should be truthful.’” (Quran 2:111) (17)
Jewish scholars themselves have acknowledged this exclusivist tendency in some interpretations of Jewish theology. For instance, prominent Jewish thinker Elie Wiesel (1928-2016) once remarked on the perception of Jewish uniqueness, asserting that Jews possess a distinct identity that separates them from others. (19)
The Quran counters this notion, describing such exclusivism as spiritual arrogance rather than divine truth. The Quran warns against the misguided belief that salvation is confined to one group:
“The Jews and the Christians say, ‘We are the children of God and His beloved ones.’ Say, ‘Then why does He punish you for your sins? No! You are but humans from among those He has created…’” (Quran 5:18) (25)
Islam rejects the concept of racial or ethnic superiority, affirming instead that spiritual excellence is determined by piety and moral conduct.
Criticism of Financial Corruption and Usury
The Quran critiques a faction of Jewish priests for manipulating religious teachings to permit usury, despite its clear prohibition in earlier scriptures:
“And for their taking of usury while they had been forbidden from it, and their consuming of people’s wealth unjustly — We have prepared for the disbelievers among them a painful punishment.” (Quran 4:161) (28)
This critique finds support in historical accounts. Certain Jewish authorities reinterpreted the Torah’s prohibition on usury, limiting it to transactions between Jews while allowing exploitative practices toward non-Jews. (29) Such distortions of religious ethics reflect a broader critique found in both the Quran and the Old Testament.
The Crucifixion of Jesus: Clarifying Historical Misconceptions
The Quran addresses the claim that the Jews were responsible for Jesus’ crucifixion, noting that while some claimed to have killed him, they had not succeeded:
“…And [for] their saying, ‘Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of God.’ And they did not kill him, nor did they crucify him, but it was made to appear so to them…” (Quran 4:157) (31)
This verse serves as a corrective narrative, not an accusation. While both the Acts of the Apostles (Acts 5:30) (30) and the Talmud contain references to Jewish involvement in Jesus’ death, the Quran ultimately absolves the Jewish community from collective responsibility for the crucifixion. In doing so, the Quran dismantles a major foundation of anti-Semitic rhetoric that has persisted in Western narratives. (32)
Defence of Jesus and Mary’s Sanctity
The Quran severely and blatantly condemns slander against Jesus and Mary, defending their holiness:
“And [We cursed them] for their disbelief and their saying against Mary a great slander.” (Quran 4:156) (33)
“And [mention] when the angels said, ‘O Mary, indeed God has chosen you and purified you and chosen you above the women of the worlds.’” (Quran 3:42) (34)
This defence of Jesus and Mary underscores the Quran’s reverence for figures central to both Christian and Jewish traditions.
The Quran’s criticism of certain Jewish practices or beliefs is not an expression of anti-Semitism but rather part of a broader moral critique applicable to all communities that stray from ethical principles. The Quran both acknowledges the Israelites’ privileged status and holds them accountable for failing to uphold their covenant with God.
Those who accuse the Quran of anti-Semitism often overlook its praise of Jewish prophets, its acknowledgment of righteous Jews, and its shared ethical framework with earlier Abrahamic traditions. Such accusations are frequently rooted in misunderstanding or deliberate misrepresentation.
Jewish Criticism in the Bible: A Balanced Perspective
Criticism, when constructive and purposeful, serves as a tool for reflection and improvement. The Bible contains numerous instances of such criticism directed at the Israelites, emphasizing moral accountability rather than ethnic prejudice.
For example, the Bible recounts how many Hebrews rebelled against Moses, despite their profound reverence for him as a prophet and leader. (35) The Old Testament frequently highlights episodes where God’s displeasure was directed at the Israelites due to their transgressions and moral failings:
“But they rebelled and grieved His Holy Spirit; therefore, He turned Himself to become their enemy, He fought against them.” (Isaiah 63:10) (36)
The Bible portrays God as impartial, punishing wrongdoers regardless of their background. In this spirit, God’s judgment is shown to have fallen not only upon the Israelites but also on other groups such as the people of Damascus, (37) Edom, (38) Ammon, (39) and Moab. (40)
Jesus himself warned the Israelites that their privileged status could be revoked if they failed to live righteously:
“The kingdom of God will be taken away from you and given to a people who will produce its fruit.” (Matthew 21:43) (42)
Similarly, the book of Ezra criticizes some Israelites for neglecting their civic duties and creating social unrest:
“Be it known to the king that the Jews who came up from you to us have come to Jerusalem; they are rebuilding that rebellious and wicked city… They will not pay tribute, custom, or toll, and the royal revenue will suffer.” (Ezra 4:12-15)
Not All Jews Are Transgressors
Both the Quran and the Bible acknowledge the presence of righteous Jews who uphold moral values. The Quran affirms:
“They are not all the same; among the People of the Book is a community standing in obedience, reciting the verses of God during the night while they prostrate.” (Quran 3:113) (43)
The Quran encourages learning from the righteous among the Jewish people. (44) However, it advises against befriending those who promote hostility and injustice. (45)
Muslims are encouraged to coexist peacefully with Jews, fostering mutual respect and cooperation. The Quran even permits Muslim men to marry Jewish women (47) and allows Muslims to consume meat prepared by Jews. (48) These legal allowances reflect Islam’s commitment to social harmony and interfaith coexistence.
Historical Testimony of Muslim-Jewish Coexistence
The Medina Charter, established by Prophet Muhammad in 622 AD, is an important historical testament to Muslim-Jewish cooperation. This constitution, recognized as one of the earliest written social contracts, guaranteed religious freedom and equal citizenship to Jewish tribes in Medina.
During the Middle Ages, while Jews faced severe persecution in Europe, they found refuge and humane treatment in Muslim lands. Philosopher Bertrand Russell highlights this distinction, noting that Muslims upheld principles of tolerance and justice when others did not. (49)
Both the Quran and Jewish scriptures uphold justice as the ultimate moral standard. (50) The Quran calls for cooperation in goodness and peacebuilding:
“For every community, We have appointed a code of law and a path. If God had willed, He could have made you one nation; but He tests you in what He has given you. So race to do good…” (Quran 5:48)
“O People of the Book! Come to a common word between us and you: that we worship none but God, associate no partners with Him, and that none of us take others as lords besides God.” (Quran 3:64)
The Quran further highlights the shared sanctity of religious spaces — synagogues, churches, and mosques — underscoring Islam’s recognition of the spiritual value of all faith traditions:
“And were it not that God repels some people by means of others, monasteries, churches, synagogues, and mosques — wherein God’s name is much remembered — would have been demolished.” (Quran 22:40)
A Vision of Unity and Justice
Both the Quran and the Bible contain critiques of certain Jewish behaviours, yet these critiques are ethical rather than racial. They serve as moral warnings, addressing social corruption, injustice, and spiritual neglect rather than condemning an ethnic or religious identity. The Quran’s acknowledgment of righteous Jews, its call for social cooperation, and its historical promotion of peaceful coexistence reflect Islam’s balanced and just stance.
The Quran envisions a world where mutual respect and cooperation between community’s foster truth, justice, and peace. By emphasizing moral conduct rather than racial superiority, the Quran promotes unity in diversity.
The Quran asserts that it offers clarity where the Children of Israel’s scriptures were marked by disputes and inconsistencies:
“Indeed, this Quran relates to the Children of Israel most of that over which they disagree.” (Quran 27:76)
The Quran also references the political and social fluctuations in the history of the Children of Israel. It foretells periods of power, corruption, and eventual restoration:
“And We conveyed to the Children of Israel in the Scripture: ‘You will surely cause corruption on the earth twice, and you will become tyrannically arrogant. When the first of the two warnings came to pass, We sent against you servants of Ours of great military might, and they probed [even] into the homes. And it was a warning fulfilled.’” (Quran 17:4-5)
The Quran highlights that the people of Israel will face continued challenges unless aided by God or supported by righteous conduct:
“They will be stricken with humiliation wherever they are found, except when under a covenant (of protection) with God or a covenant with the people. They have drawn upon themselves anger from God…” (Quran 3:112)
While some Israelites have faced hardship and humiliation, the Quran also emphasizes that a virtuous group within them remains steadfast:
“Yet they are not all alike: among the People of the Book are those who stand (for the right); they recite the verses of God during the night while they prostrate themselves (in prayer).” (Quran 3:113)
The Quran calls upon those who uphold moral values — whether from Jewish, Christian, or other backgrounds — to join forces in promoting justice and righteousness.
Remarkably, the Quran stands out as the only non-Jewish scripture that extensively praises the Children of Israel and acknowledges their prophetic legacy. (51) It declares that they too can attain salvation by returning to the essence of their own scripture and living righteously:
“If only the People of the Book had believed and been mindful (of God), We would have surely absolve them of their sins and admitted them into Gardens of Bliss.” (Quran 5:65) (52)
Far from being anti-Semitic, the Quran’s portrayal of the Israelites is deeply rooted in moral guidance and creative and constructive criticism. Its emphasis on justice, compassion, and shared spiritual values offers a noble vision for humanity. The Quran, like Torah, Injeel and Zabur, stands as a call to self-reflection, urging believers of all traditions to embrace righteousness, cooperation, justice and peace. (53)
Bibliography and Notes
1. Quran 44:32, 5:20, 2:47
2. Quran 44:32
3. Quran 5:20
4. Quran 2:100, 4:153, 5:12-13
5. Quran 7:167
6. Quran 17:4-5
7. Quran 5:21-26
8. Quran 17:6
9. Quran 2:80, 3:24
10. Hagigah 27a
11. Quran 2:79, 3:78, 4:46, 5:13, 5:41, 3:75, 5:64, 3:181
12. Jeremiah 8:8-9, 23:36, Isaiah 10:1
13. Quran 2:65, 5:60
14. Ezekiel 20:13-49, Nehemiah 13:17-18
15. Quran 9:34
16. Matthew 23:2-4
17. Quran 2:111-113
18. Israel Shahak, N. Mezvinsky, Jewish Fundamentalism in Israel, Pluto Press: London, 1999, p.58
19. E.Wiesel, Against Silence, Holocaust Library: New York, 1985, p.153
20. Quran 3:113-114, 3:199, 5:82, 2:62, 2:111, 2:113, 4:155-157
21. Quran 2:61, 3:181
22. Luke 11:50-51, Matthew 27:25, Matthew 23:30-31
23. Quran 5:64
24. Quran 9:30
25. Quran 49:13, 4:1
26. Exodus 6:4, Leviticus 20:26, 1 Chronicles 16:13, Psalms 105:6
27. Romans 8:16, 8:21, Galatians 3:26, Ephesians 1:5, 5:1
28. Quran 4:161, 6:146, 9:34
29. Quran 23:19-20, 4:161
30. Acts 5:30, 10:39
31. Quran 4:153-158
32. Quran 4:153-158
33. Quran 4:157, 4:156-159
34. Quran 21:91, 3:39, 4:170, 3:36-37
35. Exodus 16:19-20, 20:11-12, Deuteronomy 31:27, 9:21-24, Numbers 11:1-6, 14:1-4
36. Numbers 12:9-10, 14:10-34. For more Old Testament criticism of the Jews, see: 2 Kings 17:18, 23:27; Deuteronomy 9:6-11
37. Amos 1:9-10
38. Amos 1:11-12
39. Amos 1:13-14
40. Amos 2:1-3
41. Amos 2:4-8, 2:10-11, 9:9-10
42. See Quran 2:84-85
43. Quran 5:69, 2:62, 22:17, 3:113-115, 3:199
44. Quran 10:94, 16:43
45. Quran 5:57-59, 60:8
46. Quran 60:8, 4:135, 5:8, 3:64
47. Quran 5:5
48. Quran 5:5
49. Bertrand Russel, History of Western Philosophy, Routledge: London, 1946, p.324
50. Leviticus 9:15, Quran 5:8, 4:135
51. Quran 2:40, 2:47, 10:93, 44:30-32
52. Quran 2:62, 5:69, 22:17
53. Quran 42:13, 5:2, 5:8, 8:61, 30:21, 24:22, 49:13, 3:103, 17:70
V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism.
14 March 2025
Source: countercurrents.org