Tim Dieppe of Christian Concern argues that Islam is inherently antisemitic because the Quran is. He sets out his argument in a series of articles for Christian Concern. In this article, I’m going to focus specifically on his article that claims the Quran is antisemitic.[1]
He first cites Surah Q2:61
“And [recall] when you said, “O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.” [Moses] said, “Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked.” And they were covered with humiliation and poverty and returned with anger from Allāh [upon them]. That was because they [repeatedly] disbelieved in the signs of Allāh and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing”
He also adds that:
“The renowned and highly respected commentator from the middle ages, Ibn Kathir, commented on this verse this verse indicating this punishment of humiliation for the Jews “will never cease.”
I want to deal with the reference to Ibn Kathir first. His interpretation of the Quran should not be confused with what the Quran itself says. Such a statement may raise questions about antisemitism within the Islamic tradition, although I’d still argue that it doesn’t prove it. However, we should surely be treating the Quran on its own terms and recognising that an interpretation 700 years later may have been wrong.
The Surah itself comes in the context of an extended section on the Jews. At Q2:40 it says:
“Children of Israel, remember how I blessed you. Honour your pledge to me and I will honour my pledge to you.”
The context then is an appeal to Jews or Israelites to remember their covenant with God and return to Him. Arguably then, the text quoted can be seen to fit within the same tradition of Old Testament prophets calling God’s people back from rebellion to YHWH. Furthermore, it looks to be a form of retelling of the events during the Exodus when the Israelites were grumbling about Manna. What the Quran does is place this within a pattern of Israel rejecting the prophets, something that Jesus would also do. It is important therefore to check each of the places where the Quran is seen to curse the Jews and determine whether or not they are being singled out as a race for being Jewish or it is those from among the Jews considered to have been unfaithful that are cursed.
At Q2:65 we have
“And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised.”
Dieppe observes a tendency in Islamic tradition to refer to Jews as apes and pigs. Note though, that here, it is not a labelling of all Jews but specifically those perceived to have broken the Sabbath.
Q2:96 says:
“And you will surely find them the most greedy of people for life – [even] more than those who associate others with Allāh. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allāh is Seeing of what they do.”
Dieppe claims that this portrays Jews as greedy, fitting a particular stereotype. However, this isn’t what the text is saying at all. It says that they are “most greedy of people for life”, or as another translation puts it, “clinging to life more eagerly.” The Quran is arguing that Jews should be willing to die, an appeal to martyrdom, if they truly hold to their beliefs because they should long to be with God.
Dieppe picks up on further curses made against the Jews including Q5:13 which says:
“So for their breaking of the covenant We cursed them and made their hearts hardened. They distort words from their [proper] places [i.e., usages] and have forgotten a portion of that of which they were reminded. And you will still observe deceit among them, except a few of them. But pardon them and overlook [their misdeeds]. Indeed, Allāh loves the doers of good.
Note that once again, this is about the curses that come from breaking covenant, something that the Hebrew Scriptures talk about. If the Quran accuses the Jews od distorting and forgetting Scripture, this would align with what Jesus challenged them over.
He then quotes Q5:51
O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust.
Those are strong words. However, other translations interpret “friends and protectors” as having the sense of “allies”. It’s not an “either/or” option where the person may not be your friend or protector, instead the concepts come together to describe allegiance rather than being on good and friendly terms with other people. Notice that the arning here is about both Jews and Christians. In turn, we would reflect that Christians would not form allegiances and have fellowship with Muslims. We would see that as necessary religious prosperity.
At Q5:64 it says:
“And the Jews say, “The hand of Allāh is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allāh extinguished it. And they strive throughout the land [causing] corruption, and Allāh does not like corrupters.
Note first that this is another example of a curse being pronounced not for ethnicity but for specific beliefs. Dieppe argues that the reference to chained hands is to do with whether Allah can be bound and prevented from doing certain things such as lying. However, some translations use the term “tight fisted” and so understand the issue to be about whether allah is open handed or not, whether he gives generously.
Conclusion
If I were reading Tim Dieppe’s article either as a Muslim or as a neutral, I would be asking whether or not he has engaged with the Quran accurately and fairly. I believe that the answer is that he has not. Of course, arguing that these texts are not in and of themselves antisemitic does not mean that they have not been interpreted and used in an antisemitic manner. However, Dieppe has been careless in failing to consider context or to ensure that he is accurately interpreting and representing what the Quran has to say.
This is important because there will be many occasions when we as Christians will consider treatment of Scripture unfair and inaccurate. Even on this specific issue, it is worth remembering that some texts from the New Testament have been read as antisemitic both by critics of Christianity and by professed Christians seeking justification for an antisemitic agenda.
We would consider such a handling of Scripture in debate to be wrong. It’s important then that we offer the same courtesy to others that we expect for ourselves. It also raises concerns for me about how well Christian Concern handle other texts such as our own Scriptures and indeed as an organisation engaging in public life, laws, case judgements and policy statements from others.
[1] https://christianconcern.com/resource/antisemitism-in-islam-part-one-the-quran/
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