Quran Jews Quotes

To engage Jews excluded by the harsh and judgmental elite, Jesus insisted on preaching out in nature to mass audiences. To renew appreciation for a loving and compassionate Divine, Jesus sat alongside the poor and the outcast, most notably lepers.

In 762, to symbolize and propel the new order, Al-Mansur decided to build the grand new capital of Baghdad as a massive round city. The caliph assembled an elite team of the empire’s top engineers, architects, and visionaries—notably including Zoroastrians, Christians, and Jews, such as Mashallah Ibnul-Athari.

Each of those churches shows certain books, which they call revelation, or the Word of God. The Jews say that their Word of God was given by God to Moses face to face; the Christians say, that their Word of God came by divine inspiration; and the Turks say, that their Word of God (the Koran) was brought by an angel from heaven. Each of those churches accuses the other of unbelief; and, for my own part, I disbelieve them all.

When the Qur’an critically evaluates the individual behavior of certain Jews, Christians, and pagans, it does so because these individuals serve as models for both what to do and not to do. Compared to the standards of harsh prophetic chastisement found in the revelations of Jeremiah and Ezekiel, the Qur’an is a gentle critic—despite attempts by some translators to heighten the tension.

In principle, all Islamic polities were (and are) required by Quranic injunction not to harm the dhimmi, to tolerate the Christians and Jews living in their midst.

In [the] early days, Muslims did not see Islam as a new, exclusive religion but as a continuation of the primordial faith of the ‘People of the Book’, the Jews and Christians. In one remarkable passage, God insists that Muslims must accept indiscriminately the revelations of every single one of God’s messengers: Abraham, Isaac, Ishamel, Jacob, Moses, Jesus and all the other prophets. The Qur’an is simply a ‘confirmation’ of the previous scriptures. Nobody must be forced to accept Islam, because each of the revealed traditions had its own din; it was not God’s will that all human beings should belong to the same faith community. God was not the exclusive property of any one tradition; the divine light could not be confined to a single lamp, belonged neither to the East or to the West, but enlightened all human beings. Muslims must speak courteously to the People of the Book, debate with them only in ‘the most kindly manner’, remember that they worshipped the same God, and not engage in pointless, aggressive disputes.

62 The believers, the Jews, the Christians, and the Sabaeans—all those who believe in God and the Last Day and do good deeds—will be rewarded by their Lord; they shall have no fear, nor shall they grieve.

62The [Muslim] believers, the Jews, the Christians, and the Sabiansa—all those who believe in God and the Last Day and do good—will have their rewards with their Lord.

139Say [Prophet] [to the Jews and Christians], ‘How can you argue with us about God when He is our Lord and your Lord?

Believers, Jews, Sabaeans and Christians—whoever believes in God and the Last Day and does what is right—shall have nothing to fear nor shall they grieve.

you know (that He Alone has the right to be worshipped). 23. And if you (Arab pagans, Jews, and

The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).

And they say: ‘None shall enter Paradise unless he be a Jew or a Christian.’ Those are their (vain) desires. Say: ‘Produce your proof if ye are truthful.

78. And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess.

The believers, the Jews, the Christians, and the Sabaeans—all those who believe in God and the Last Day and do good deeds—will be rewarded by their Lord; they shall have no fear, nor shall they grieve.

After a long and happy life, I find myself at the pearly gates (a sight of great joy; the word for “pearl” in Greek is, by the way, margarita). Standing there is St. Peter. This truly is heaven, for finally my academic questions will receive answers. I immediately begin the questions that have been plaguing me for half a century: “Can you speak Greek? Where did you go when you wandered off in the middle of Acts? How was the incident between you and Paul in Antioch resolved? What happened to your wife?” Peter looks at me with some bemusement and states, “Look, lady, I’ve got a whole line of saved people to process. Pick up your harp and slippers here, and get the wings and halo at the next table. We’ll talk after dinner.” As I float off, I hear, behind me, a man trying to gain Peter’s attention. He has located a “red letter Bible,” which is a text in which the words of Jesus are printed in red letters. This is heaven, and all sorts of sacred art and Scriptures, from the Bhagavad Gita to the Qur’an, are easily available (missing, however, was the Reader’s Digest Condensed Version). The fellow has his Bible open to John 14, and he is frenetically pointing at v. 6: “Jesus says here, in red letters, that he is the way. I’ve seen this woman on television (actually, she’s thinner in person). She’s not Christian; she’s not baptized - she shouldn’t be here!” “Oy,” says Peter, “another one - wait here.” He returns a few minutes later with a man about five foot three with dark hair and eyes. I notice immediately that he has holes in his wrists, for when the empire executes an individual, the circumstances of that death cannot be forgotten. “What is it, my son?” he asks. The man, obviously nonplussed, sputters, “I don’t mean to be rude, but didn’t you say that no one comes to the Father except through you?” “Well,” responds Jesus, “John does have me saying this.” (Waiting in line, a few other biblical scholars who overhear this conversation sigh at Jesus’s phrasing; a number of them remain convinced that Jesus said no such thing. They’ll have to make the inquiry on their own time.) “But if you flip back to the Gospel of Matthew, which does come first in the canon, you’ll notice in chapter 25, at the judgment of the sheep and the goats, that I am not interested in those who say ‘Lord, Lord,’ but in those who do their best to live a righteous life: feeding the hungry, visiting people in prison . . . ” Becoming almost apoplectic, the man interrupts, “But, but, that’s works righteousness. You’re saying she’s earned her way into heaven?” “No,” replies Jesus, “I am not saying that at all. I am saying that I am the way, not you, not your church, not your reading of John’s Gospel, and not the claim of any individual Christian or any particular congregation. I am making the determination, and it is by my grace that anyone gets in, including you. Do you want to argue?” The last thing I recall seeing, before picking up my heavenly accessories, is Jesus handing the poor man a Kleenex to help get the log out of his eye.

Like all Arabians, the Jews spoke of God as al-Lah, the high one, and often used the honorific that would become familiar in the Quran, ar-Rahman, the merciful, just as the newly completed Babylonian Talmud used Rahmana. It seemed clear to Muhammad that Jews and Muslims were the common descendants of Abraham, the first hanif: two branches of the same monotheistic family. They were cousins, not strangers. And since the Jews were the original upholders of din Ibrahim, the tradition of Abraham, he took it for granted that he would have not merely their assent, but their enthusiastic support.

It is mind-boggling to me how people who say they love Palestinians so much and dedicate their lives for preserving Palestinian identity and culture, don’t even entertain the thought of studying this culture. They know Kant, they know Nietzsche, they know Sartre, they know Aristotle, but they know no Quran, no Hadith, and no Arabic.

The Koran puts forward a clear, consistent image of the Jews: they are scheming, treacherous liars and the most dangerous enemies of the Muslims. Regardless of the actions of Jewish individuals today, and regardless of what policies the State of Israel follows, the Koran justifies an unrelenting form of anti-Semitism that will be extremely difficult to root out from the Muslim world.

The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur’an, adding a powerful ideology of military conquest to spread the faith.

Every child that is born conforms to the true religion (literally, human nature), then his parents make him a Jew or a Christian or a Magian, as a beast is born entire in all its limbs (or without a defect); do you see one born maimed and mutilated?” Then he repeated (i.e., in support of what he said): “The nature made by Allah in which He has created men; there is no altering Allah’s creation. That is the right religion” (B. 23:93). For the meaning of fitrah,

Years ago, a Muslim woman called my radio show and asked me why I was not a Muslim. She asked this question with complete sincerity, and I answered her with equal sincerity. The name of her religion, I told her, is Islam, which in Arabic means submission (to God). The name of the Jewish people is Israel, which in Hebrew means struggle with God. I’d rather struggle with God, I said, than only submit to God. She thanked me and hung up. The answer apparently satisfied her. Arguing/struggling with God is not only Jewishly permitted, it is central to the Torah and later Judaism. In this regard, as in others, the Torah is unique. In no other foundational religious text of which I am aware is arguing with God a religious expectation. The very first Jew, Abraham, argues with God, as does the greatest Jew, Moses. (It is worth noting that though Muslims consider Abraham their father as well, arguing with God has no place in the Quran or in normative Islam.) It is difficult to overstate the importance of this Jewish concept. For one thing, it enabled Jews to believe in the importance of reason — God Himself could be challenged on the basis of reason and morality; one does not have to suspend reason to be a believing Jew. Indeed, it assured Jews that belief in God was itself the apotheosis of reason. For another, it had profound psychological benefits to Jews. We do not have to squelch our questioning of, or even our anger at, God. One can be both religious and real.

The [ancient] Jews [used to] say, ‘Ezra is the son of God,’ and the Christians say, ‘The Messiah is the son of God.’ These are but their baseless utterances. They imitate the assertions made in earlier times by those who deny the truth. May God destroy them! How far astray they have been led! 31 They have taken their learned men and their monks for their lords besides God. So have they taken the Messiah, son of Mary, although they were commanded to worship only the One God. There is no deity but He. He is far above whatever they set up as His partners!

He has sent the Scripture down to you [Prophet] with the Truth, confirming what went before: He sent down the Torah and the Gospel earlier as a guide for people’ (3: 3–4). Indeed it urges the Christians and the Jews to practise their religion (5: 68, 45, 47). They are given the honorific title of ‘People of the Book’, and the Qur’an appeals to what is common between them: ‘Say, “People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords”’ (3: 64).

Muhammad had become the head of a collection of tribal groups that were not bound together by blood but by a shared ideology, an astonishing innovation in Arabian society. Nobody was forced to convert to the religion of the Quran, but Muslims, pagans and Jews all belonged to one ummah, could not attack one another, and vowed to give each other protection. News of this extraordinary new ‘supertribe’ spread, and though at the outset nobody thought that it had a chance of survival, it proved to be an inspiration that would bring peace to Arabia before the death of the Prophet in 632, just ten years after the hijrah.

64Say, ‘People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords.’ If they turn away, say, ‘Witness our devotion to Him.’ 65People of the Book, why do you argue about Abraham when the Torah and the Gospels were not revealed until after his time? Do you not understand? 66You argue about some things of which you have some knowledge, but why do you argue about things of which you know nothing? God knows and you do not. 67Abraham was neither a Jew nor a Christian. He was upright and devoted to God, never an idolater, 68and the people who are closest to him are those who truly follow his ways, this Prophet, and [true] believers—God is close to [true] believers.

Bill Warner, a former professor of physics and founder of the Center for the Study of Political Islam has conducted content analyses on the three canonical sources of Islam: the Qur'an (which represents the inherent, universal, and eternal word of Allah), the hadith (the amalgamation of the traditions, deeds, and sayings of Muhammad, the prophet of Islam), and the Sira (the biography of Muhammad). Warner has analyzed the percentages of the three texts that are devoted to the Kafir (pejorative term for non-Muslims), to Jew-hatred, to politics, and to Jihad (holy war against non-believers). The conclusions are striking. For example, 51 percent of the trilogy of texts is devoted to uncomplimentary and unloving portrayals of the Kafir, and there is more Jew-hatred in the trilogy (9.3 percent) than in Adolf Hitler's Mein Kampf (7 percent).

In ayat 65–68 a few other vital assertions are made about our subject that shed more light upon the above argument. Note what is said: 5:65. If only the People of the Book would believe and fear Allah, surely We would bring them into Gardens of Bliss. 66. If they had observed [practiced] the Torah and the Gospel and that which was sent down to them from their Lord, they would surely have been nourished from above them and from beneath their feet. Among them there are people who are moderate, but many of them are of evil conduct. Once again, how could the People of the Book, Jew or Gentile, observe or practice the Torah and the Gospel if both books were corrupted by the time of Muhammad? These words had to have meaning when they were written, and the unstated assumption that must be seen is that the Torah and the Gospel were right there for all to see, observe, and practice. The fault for the unbelief is placed not on the books of Scripture but at the feet of the people!

There was justice, ultimately, he said, but it would not necessarily arrive in this life. Allah would provide it in the Hereafter. In Islamic politic circles, rather too much can be made of it, he said, and that hurt Muslims. " Think of Palestine," he suggested. "We have no doubt that there has been wrongdoing against the Palestinians by the Jews. But one has to really think about helping what is a very weak community. The way to help is not to bring justice." "No?" "No. If you insist on justice, then the weak community becomes weaker, because those in power won't give it. They will just hate them more." "But what can Muslims do without seeking justice?" I asked. Compromise, said the Sheikh. That will bring peace, which in turn will give a battered community the time and space to heal. "Weak people, if they don't admit they are weak, it's going to destroy them more and more," he noted. "Some people say, 'When we make peace, we accept injustice.' I'm saying, when we make peace, we buy time." The Quran, he reminded me, says "Peace is better.

One of the challenges for practitioners of any religion is wrestling with elements in their tradition that have been used to justify evil and then bending those elements back toward the good. Many Christians ignore New Testament passages that blame Jews for the death of Jesus. But because some Christians have used these passages to justify hatred, persecution, and murder of Jews, the challenge is to attend to these words with care and then to drain them of anti-Semitic connotations. Similarly, the challenge for Muslims is to attend to passages in the Quran that extremists have used to justify unjust killing. Many Muslims are meeting this challenge. To suicide bombers, they point out that the Quran condemns suicide unequivocally—"Do not kill yourselves" (4:29)—and promises hell for those who do so. To those who kill women or children or civilians, they point out that the Quran condemns mass murder (5:32) and insists on proportionality (2:194). Since the seventh century, Islamic law has been committed to vigorously defending the rights of noncombatants.

When Muhammad, the pious merchant, began to preach to his fellow Meccans in 612, he was well aware of the precariousness of this volatile society. Gathering a small community of followers, many from the weaker, disadvantaged clans, his message was based on the Quran ("Recitation"), a new revelation for the people of Arabia. The ideas of the civilized peoples of the ancient world had traveled down the trade routes and had been avidly discussed among the Arabs. Their own local lore had it that they themselves were descended from Ishmael, Abraham's eldest son, and many believed that their high god Allah, whose name simply meant God, was identical with the god of the Jews and Christians. But the Arabs had no concept of an exclusive revelation or of their own special election. The Quran was them simply the latest in the unfolding revelation of Allah to the descendants of Abraham, a reminder of what everybody knew already. Indeed, in one remarkable passage of what would become the written Quran, Allah made it clear that he made no distinction between the revelations of any of the prophets.

The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur’an, adding a powerful ideology of military conquest to spread the faith. Christianity, too, was spread by the sword, wielded first by Roman hands after the Emperor Constantine raised it from eccentric cult to official religion, then by the Crusaders, and later by the conquistadors and other European invaders and colonists, with missionary accompaniment.

The oldest of the three Abrahamic religions, and the clear ancestor of the other two, is Judaism: originally a tribal cult of a single fiercely unpleasant God, morbidly obsessed with sexual restrictions, with the smell of charred flesh, with his own superiority over rival gods and with the exclusiveness of his chosen desert tribe. During the Roman occupation of Palestine, Christianity was founded by Paul of Tarsus as a less ruthlessly monotheistic sect of Judaism and a less exclusive one, which looked outwards from the Jews to the rest of the world. Several centuries later, Muhammad and his followers reverted to the uncompromising monotheism of the Jewish original, but not its exclusiveness, and founded Islam upon a new holy book, the Koran or Qur’an, adding a powerful ideology of military conquest to spread the faith. Christianity, too, was spread by the sword, wielded first by Roman hands after the Emperor Constantine raised it from eccentric cult to official religion, then by the Crusaders, and later by the conquistadores and other European invaders and colonists, with missionary accompaniment.

The realization that Jews and/or Christians first used all of the technical religious vocabulary of the Qur’an and all of the forms of the Five Pillars of Islam (except references to Muhammad and Mecca) encouraged them to develop a liturgy using biblical content but Muslim forms.

Sharia law uses the sacred texts of Islam as the basis for moral behavior, the way Jews are supposed to use the Talmud and Christians the Bible—and, in Muslim countries, it uses the Quran explicitly as the basis for legal codes. Just before we elected our forty-fourth non-Muslim president in a row, people on the right began fantasizing that American Muslims were scheming to supplant U.S. jurisprudence with Islamic jurisprudence. The definitive text is a 2010 book called Shariah: The Threat to America. Its nineteen authors included respectable hard-right conservatives and national security wonks. We’re “infiltrated and deeply influenced,” the book says, “by an enemy within that is openly determined to replace the U.S. Constitution with shariah.” The movement took off, and in short order the specter of sharia became a right-wing catchphrase encompassing suspicion of almost any Islamic involvement in the U.S. civic sphere. The word gave Islamophobia a patina of legitimacy. It was a specific fantasy—not I hate Muslims or I hate Arabs but rather I don’t want to live under Taliban law, and therefore it could pass as not racist but anti-tyranny. It was also a shiny new exotic term, a word nobody in America but a few intellectuals knew.

3) Chrislam is an Obvious False Teaching that Has Entered Christianity: Marloes Janson and Birgit Meyer state that Chrislam merges Christianity and Islam. This syncretistic movement rests upon the belief that following Christianity or Islam alone will not guarantee salvation. Chrislamists participate in Christian and Islamic beliefs and practices. During a religious service Tela Tella, the founder of Ifeoluwa, Nigeria’s first Chrislamic movement, proclaimed that “Moses is Jesus and Jesus is Muhammad; peace be upon all of them – we love them all.’” Marloes Janson says he met with a church member who calls himself a Chrislamist. The man said, “You can’t be a Christian without being a Muslim, and you can’t be a Muslim without being a Christian.” These statements reflect the mindset of this community, which mixes Islam with Christianity, and African culture. Samsindeen Saka, a self-proclaimed prophet, also promotes Chrislam. Mr. Saka founded the Oke Tude Temple in Nigeria in 1989. The church's name means the mountain of loosening bondage. His approach adds a charismatic flavor to Chrislam. He says those bound by Satan; are set free through fasting and prayer. Saka says when these followers are set free from evil spirits. Then, the Holy Spirit possesses them. Afterward, they experience miracles of healing and prosperity in all areas of their life. He also claims that combining Christianity and Islam relieves political tension between these groups. This pastor seeks to take dominion of the world in the name of Chrislam (1). Today, Chrislam has spread globally, but with much resistance from the Orthodox (Christians, Muslims, and Jews). Richard Mather of Israeli International News says Chrislamists recognize both the Judeo-Christian “Bible and the Quran as holy texts.” So, they fuse these religions by removing Jewish references from the Bible. Thereby neutralizing the prognostic relevance “of the Jewish people and the land of Israel.” This fusion of Islam with Christianity is a rebranded form of replacement theology (2) (3). Also, traditional Muslims do not believe in the resurrection of Jesus Christ. Therefore, they do not believe Christ died on the cross for the sins of the world. Thus, these religions cannot merge without destroying the foundations of the Gospel of Jesus Christ. References: 1. Janson, Marloes, and Birgit Meyer. “Introduction: Towards a Framework for the Study of Christian-Muslim Encounters in Africa.” Africa, Vol. 86, no. 4, 2016, pp. 615-619, 2. Mather, Richard. “What is Chrislam?” Arutz Sheva – Israel International News. Jewish Media Agency, 02 March 2015, 3. Janson, Marloes. Crossing Religious Boundaries: Islam, Christianity, and ‘Yoruba Religion' in Lagos, Nigeria, (The International African Library Book 64). Cambridge University Press. 2021.

Truly those who believe, and those who are Jews, and the Christians, and the Sabeans—whosoever believes in God and the Last Day and works righteousness shall have their reward with their Lord. No fear shall come upon them, nor shall they grieve.

He found himself constantly amazed by the Qu’ran’s unremitting hostility toward Christians and bitter loathing of Jews.

O People of the Book (Jews and Christians)! Do not exceed the limits in your religion, and attribute to God nothing except the truth. The Messiah, Jesus, son of Mary, was only a Messenger of God, and His command that He conveyed unto Mary, and a spirit from Him. So believe in God and in His Messengers, and do not say: ‘God is a Trinity.’ Give up this assertion; it would be better for you. For God is indeed (the only) One God. Far be it from His glory that He should have a son. To Him belongs all that is in the heavens and in the earth. And God is sufficient for a guardian.” (Quran 4:171)

Anticipating Jesus’s descent and executing his followers probably strikes most readers as odd. The Qur’an portrays Jesus as a messenger of God and his followers as those “nearest in love to the believers” (5:82). But the prophecies attributed to Muhammad outside the Qur’an foresee Jesus returning to fight alongside the Muslims against the infidels. As in the Bible, the appearance of Jesus heralds the Last Days. But instead of gathering the faithful up to heaven, he will lead the Muslims in a war against the Jews, who will fight on behalf of the Antichrist, called the Deceiving Messiah. Jesus will “shatter the crucifix, kill the swine, abolish the protection tax, and make wealth to flow until no one needs any more,” says one prophecy attributed to Muhammad and quoted by the first emir of the Islamic State.

Like so many prophets before him, Muhammad never claimed to have invented a new religion. By his own admission, Muhammad’s message was an attempt to reform the existing religious beliefs and cultural practices of pre-Islamic Arabia so as to bring the God of the Jews and Christians to the Arab peoples. “[God] has established for you [the Arabs] the same religion enjoined on Noah, on Abraham, on Moses, and on Jesus,” the Quran says (42:13).

Muslim predictive literature and Muslims today say that the evil one to come will be a deceiver who will hold great power over the earth, and will be named ad-Dajjal. Muslims hold that the Dajjal is the false Messiah, or Antichrist (Massih ad Dajjal). He is described as being blind in one eye; with the word for infidel, “kafir”, written between his eyes; and will claim to be divine. Muslims claim that the Dajjal will be Jewish, will be followed by Jews and women, and will falsely claim to be Jesus Christ. Thus, both the Bible and the Quran point toward a coming evil world leader, though the identity and nature of that person differ sharply, for quite apparent reasons.

In Massachusetts, an Anti-Federalist from Worcester in the western part of the Commonwealth wrote in February 1788, expressing fear that without a bill of rights, freedom of conscience would be imperiled. But the anonymous author only worried about religious freedom for Christians. Without a religious test in the Constitution, he wrote, “There is a door opened for Jews, Turks, and Heathens to enter into publick office, and be seated at the head of the government of the United States.

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Christian missionaries who seek to bring Jews the “good news of Jesus” do not do so because they hate Jews; they do so because they love Jews. On the other hand, the message that Jews are not “complete” or “fulfilled” unless they accept Jesus as the Messiah is not likely to be received by most Jews with great warmth; it is tantamount to telling Christians that their religion is incomplete or erroneous without acceptance of the Qur’an. Thus,

How do Muslims view Christians and Jews, who the Quran calls “People of the Book”? At first, the early Quaranic verses encouraged Muslims to live peacefully with Christians, though verses about Jews were never favorable.

after Muhammad moved to Medina, his revelations became very hostile to Christians. Dr. Gabriel writes: “The following verse is considered to be the final revelation from Allah regarding Christians and Jews; therefore, it is understood to override all other revelations: It states: “And fight them until there is no more Fitnah (disbelief and    polytheism, i.e., worshipping others besides Allah) and the religion (worship) will be for Allah Alone (in the whole of the world)….” (Surah 8:39 This fact is also emphasized in Surah 5:52-57 and Surah 4:89. When fighting Christians, the Quran commands severe punishment, so Christians will leave their homes and be dispersed. (Surah 8:57).

As the Quran suggests over and over again, and as the Constitution of Medina explicitly affirms, Muhammad may have understood the concept of the Umm al-Kitab to mean not only that the Jews, Christians, and Muslims shared a single divine scripture but also that they constituted a single divine Ummah.

Ernst Kaltenbrunner of the Head Office replied with the disappointing news that the Koran had no suitable passages for such a claim, but he suggested that Hitler might be advertised as “the returned ‘Isa (Jesus), who is forecast in the Qur’an and who, similar to the figure of the Knight George, defeats the giant and Jew-King Dajjal at the end of the world.” Ultimately, the office printed one million copies of an Arabic-language pamphlet that sought to persuade Muslim Arabs to ally with Germany: “O Arabs, do you see that the time of the Dajjal has come? Do you recognize him, the fat, curly-haired Jew who deceives and rules the whole world and who steals the land of the Arabs?. . . O Arabs, do you know the servant of God? He [Hitler] has already appeared in the world and already turned his lance against the Dajjal and his allies. . . . He will kill the Dajjal, as it is written, destroy his places and cast his allies into hell.

How do Muslims view Christians and Jews, who the Quran calls “People of the Book”? At first, the early Quaranic verses encouraged Muslims to live peacefully with Christians, though verses about Jews were never favorable. However, after Muhammad moved to Medina, his revelations became very hostile to Christians.

The civil war was supposed to be a war for freedom, but only one thing united the Sunni and Shia Muslims: hatred of Christians and Jews. One could be “born” a Christian and that was tolerated, but those Muslims who converted to Christ and turned from the Qur’an to the Bible were considered by radical Muslims to be traitors, worthy of a horrible death.

was brought up in a blend of two cultures: Middle Eastern and Western. My homeland was westernized because of the influence of modern industrial cultures. Orthodox Christians and Jews lived in our neighborhood, but the vast majority of our people were born Muslim, which meant they were expected to remain faithful to the Islamic beliefs and the Qur’an for their lifetimes. It is written in the Qur’an that if a Muslim leaves Islam and converts to any other religion, the penalty is death. I understood from an early age that, because I was born a Muslim, I would die a Muslim.

The liberty I contend for is more than toleration. The very idea of toleration is despicable; it supposes that some have a pre-eminence above the rest, to grant indulgence; whereas, all should be equally free, Jews, Turks, Pagans and Christians. Test oaths and established creeds, should be avoided as the worst of evils. —John Leland, “Virginia Chronicle,” 1790

Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim submitting to God; he was not of the polytheists.

The Quran says, “There is no compulsion in religion” (2:256), and in most periods of Islamic history there was no forced conversion of the “People of the Book.” In fact, forced conversion is an affront to God and the dignity of the human conscience created by Him. Arabia at the time of the Quranic revelation was an exception. There the pagan Arabs who practiced a most crass form of polytheism were given the choice of either becoming Muslims or battling against them. It was very similar to the choice offered by Christian to European “pagans” once Christianity gained power on that continent. But even in Arabia, the Jews and Christians were not forced to become Muslims.

Thus, the Quran promises that “all those who believe—the Jews, the Sabians, the Christians—anyone who believes in God and the Last Days, and who does good deeds, will have nothing to fear

History of Jews is, indeed the history of struggle and fight against tyranny, ignorance, racism and religiofascism. Even their history begins with it, the famous rebellion of Ibrahim, the sage-messenger, against the infamous Mesopotamian tyrant Nimrod.

Even more threatening to Christian assumptions than the Qur’an’s flat denial that Jesus had been crucified, however, was the imperious, not to say terrifying, tone of authority with which it did so. Very little in either the Old or the New Testament could compare. For all the reverence with which Christians regarded their scripture, and for all that they believed it illumined by the flame of the Holy Spirit, they perfectly accepted that most of it, including the Gospels themselves, had been authored by mortals. Only the covenant on the tablets of stone, given to Moses amid fire and smoke on the summit of Sinai, ‘and written with the finger of God’,13 owed nothing to human mediation. Perhaps it was no surprise, then, that Moses, of all the figures in the Old and New Testaments, should have featured most prominently in the Qur’an. He was mentioned 137 times in all. Many of the words attributed to him had served as a direct inspiration to Muhammad’s own followers. ‘My people! Enter the Holy Land which God has prescribed for you!’14 The Arab conquerors, in the first decades of their empire, had pointedly referred to themselves as muhajirun: ‘those who have undertaken an exodus’. A hundred years on from Muhammad’s death, when the first attempts were made by Muslim scholars to write his biography, the model that they instinctively reached for was that of Moses. The age at which the Prophet had received his first revelation from God; the flight of his followers from a land of idols; the way in which—directly contradicting the news brought to Carthage in 634—he was said to have died before entering the Holy Land: all these elements echoed the life of the Jews’ most God-favoured prophet.15 So brilliantly, indeed, did Muslim biographers paint from the palette of traditions told about Moses that the fading outlines of the historical Muhammad were quite lost beneath their brushstrokes. Last and most blessed of the prophets sent by God to set humanity on the straight path, there was only the one predecessor to whom he could properly be compared. ‘There has come to him the greatest Law that came to Moses; surely he is the prophet of this people.’16

As we have seen, the Qur'an implies that Jews and Christians after the time of Muhammad are renegades who have rejected his prophethood out of corruption and malice. Muhammad weaves his charges against Jews and Christians together by condemning Christians for believing that Jesus was crucified, and Jews for believing that they crucified him.

Canonically and theologically, circumcision has no privileged status. It is not one of the five pillars of Islam (profession of faith, prayer, alms, fasting, pilgrimage to Mecca). It is merely a sunna. The ritual surrounding it is loose, imprecise, and more spontaneous than organic. It is accompanied by no prayer. The age at which the operation is performed is not fixed in any strict way and may take place at any time between one and twelve years. The fiqh is hardly concerned with it and the Quran not at all. Furthermore there is a systematic concern on the part of Muslims to distinguish them­selves from the Jews on this matter, whereas in other cases the imitation of Jewish practices is hardly stressed in so systematic a way.

67.  Abraham was neither a Jew nor a Christian, but he was a Monotheist, a Muslim. And he was not of the Polytheists.

One can classify Judaism, Christianity, and Islam variously. From one perspective, they are monotheisms, religions that uphold God's singularity. Islam itself provides another view, linking them by a tradition of continued divine revelation disclosed in scripture and culminating in the Quran. Muslims regard Jews and Christians as "People of the Book"—a name that outside observers occasionally apply to Muslims too. As apt as these designations may be, however, they do not entirely differentiate these three religions from others. Sikhism and ancient Egyptian Atenism, for example, also qualify as monotheisms, and Muslims came to include Zoroastrians and Hindus as other "People of the Book." The most useful term for collating Judaism, Christianity, and Islam into a single category is "Abrhamic," which distinguishes them by stressing the significance they accord to Abraham: Israel's founding patriarch for Jews, guarantor of the covenant for Christians, and a prophet for Muslims. These Abrahamic identities unite the religions conceptually, even while frequently polarizing their adherents.

Muslims tend to blame the infidels among them for calling down the wrath of Allah. So they purify the land and court Allah's favor by killing them. That may be why Christians in Pakistan and elsewhere have been having a harder time of it lately, when passions are enflamed throughout the House of Islam. That is also why Christians and Jews will always be in danger of persecution in Islamic lands. Until Muslims in general come to view the Qur'an and the hadiths the way Christians and Jews regard some portions of the Old Testament, as limited in their modern application by their historical context, it is unlikely that this situation will change.

The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.

17God will indeed judge between the faithful, the Jews, the Sabaeans, the Christians, the Magians and the polytheists on the Day of Resurrection. God is indeed witness to all things.

Those who believe, and the Jews, and the Sabians, and the Christians-whoever believes in God and the Last Day, and does what is right-they have nothing to fear, nor shall they grieve.

Many verses in the Quran can be construed as including Christians and Jews in the Muslim community, because Muhammad saw himself at first as a missionary to all peoples but later narrowed his intended audience to pagan Arabs. Muhammad became disillusioned with the People of the Book and condemned them as “unbelievers.” Conflict with the Jews led to the redefinition of Islam as a new confessional religion and led to new laws and rituals to provide Muslims with a separate identity.

Palestine (the Muslims) squaring off in this epic battle of the ages. Ironically, many Muslims despise ‘Jews,’ not realizing that they are, themselves, ‘Hebrews’ if they truly believe their own Quran. The three Pentateuch-reading religions—Judaism, Islam, and Christianity—are referred to as the ‘Abrahamic’ religions. What separates the three is, the ‘denial’ of Christ being our ‘Lord and Savior’—the ancient mechanism of antichrist. If you will remember, this was one of the central requirements for partaking in the ‘Knowledge of Good and Evil’ : ‘the denial of the existence of God.’ Most readers never catch on to any of these scriptural nuances, (‘tweaks’) and head to their respective temples every week simply to play church.

3:65 O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason? 3:66 Here you are – those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not. 3:67 Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a Muslim [submitting to Allah]. And he was not of the polytheists.[143]

The Quran also teaches that Jesus will return “as a Muslim,” destroy every Cross, and murder every Christian and Jew who does not convert to Islam. Also, Islam’s “messiah” (the Mahdi) is said to do everything that our Holy Book’s “AntiChrist” is prophesied to do. Our sacred Books are not the same, and our Gods are most definitely not the same. There have also been other red flags raised about the Pope’s sincerity to Biblical doctrine, and one of those has to do with his stance toward Israel.      Since

There are only a handful of monotheistic divine religions in the world. Muslims believe that there was a single monotheistic religion. It was the same religion which was preached by Adam (pbuh), Noah (pbuh), Ibrahim (pbuh), Moses (pbuh), Jesus (pbuh) and Muhammad (pbuh) and all the other Prophets (pbut) in between Adam (pbuh) and Muhammad (pbuh). Christians defined their distinct faith as Christianity by believing in Jesus (pbuh) and denying Prophet Muhammad (pbuh) despite Bible giving clear signs of His arrival and characteristics. Jews defined their distinct faith by believing in Prophets before Jesus (pbuh), but denying Jesus (pbuh) and Muhammad (pbuh) despite Torah giving clear signs of the arrival of last Prophet (pbuh) and His (pbuh) characteristics101. The denial of the last Prophet (pbuh) is not supported by the religious scriptures which clearly foretold the last messenger by name, characteristics and traits. Muslims believe in all Prophets (pbut) including Jesus (pbuh) and Moses (pbuh). Muslims believe in all Holy Books. Since these Holy Books were not kept in their original form, Muslims pay more heed towards the last Holy Book, i.e. Qur’an which was revealed in the daylight of history and which encapsulates the true teachings and foundational beliefs of the original monotheistic religion. Quran’s every word has been transmitted from generations to generations through i) the verbal transmission of thousands of people in every age who had learnt it by heart and through ii) written transmission soon after Prophet Muhammad’s (pbuh) time. Qur’an is the God’s last words transmitted to humans on earth because it was ensured that these final verses will be preserved in the daylight of history.

Historical and archaeological records also tell us a lot about the past. The universe is expanding and the galaxies are moving away from each other at an ever accelerating speed. Future telescopes would only rely upon historical records to see the universe we are able to see at a special time. Else, the modern telescopes of future taking the latest pictures and filming reality even with increased capability will find and show darkness in space. Qur’an reminded Arabs, Jews and Christians about their history and historical records present with them and which provided them a clear chance to affirm truth and evaluate it. People like King Najashi (also known as Armah, the ruler of the Kingdom of Aksum) and Warqah Ibn Nawfal knowing their historical records and their reference in Qur’an were able to affirm the evidence of Prophet Hood of Muhammad (pbuh) through their own historical scriptures instantly.

Indeed, the Quran dealt sternly with any religious group claiming that their way of worship was the right one: And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful. (2:111) The Quran took a dim view of any one group claiming they’d found the sole path to paradise.

According to the Quran, God sent his revelation to both Jews and Christians: “The same religion has He established for you as that which He enjoined on Noah . . . and that which We enjoined on Abraham, Moses, and Jesus” (42:13).

Indeed it seemed at first that Medina’s Jews were quite open to him. The clans of the three main Jewish tribes had willingly signed on to the arbitration agreement and were part of the umma, though only as secondary members—as confederates, that is, of the dominant Aws and Khazraj tribes. The Quranic voice had appealed directly to the original “People of the Book,” instructing Muhammad to say: “We believe in that which has been revealed to us and that which was revealed to you. Our God and your God is one.”2 The believers were not to argue with Jews “except fairly and politely,”3 the Quran instructed. They should say, “People of the Book, let us come to an agreement that we will worship none but God, that we will associate no partners with him, and that none of us shall set up mortals as deities alongside God.”4 And then, since that formulation might be understood to exclude Christians, further verses expanded on it: “Believers, Jews, Christians, Zoroastrians, whoever believes in God and the Day of Judgment and does what is right, all shall be rewarded by God5 . . . We believe in God and in what was revealed to us, in that which was revealed to Abraham and Ishmael, to Isaac and Jacob and the tribes, and in that which God gave to Moses and Jesus and the prophets. We discriminate against none of them.

And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires….Nay, but whosoever surrendereth his purpose to GOD while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.