Iran-Israel Conflict: Ethical Reflections from Imam Ali's Legacy in the Light of Nahjul Balagha

By Ghulam Rasool Dehlvi, New Age Islam 21 June 2025 Main Points: 1. Imam Ali Advocated Restraint in War: Imam Ali’s teachings in Nahjul Balagha present a deeply principled view of war and peace. Far from glorifying violence, he consistently emphasized restraint, justice, and the sanctity of life. He emphasized that war should be a last resort and not sought eagerly. But both Iran and Israel’s aggressive military postures—pre-emptive strikes and confrontational rhetoric—stand in contrast to this principle of ethical restraint. 2. Universal Human Dignity Must Be Upheld: Nahjul Balagha teaches that all people are either "brothers in faith or equals in humanity." This condemns any form of dehumanizing rhetoric, which both sides have engaged in. Imam Ali’s vision insists on respecting the dignity of even one's enemies. 3. Justice Must Be Impartial, Not Politicised: While both Iran and Israel invoke justice to justify their actions, Imam Ali's concept of justice is rooted in fairness and self-accountability. Justice, as he taught, is not about tribal or national interests but about upholding ethical truth. 4. Religion Should Not Be Exploited for Violence: Imam Ali warned against extremists who misuse religion. Both states have, at times, used religious narratives to justify military actions. Such instrumentalisation of faith contradicts the spiritual and moral integrity Imam Ali upheld. 5. Peace Is a Moral Imperative, Not a Weakness: Imam Ali always favoured peace if it preserved justice and life. Modern political leaders often reject peace unless conditions are fully met on their terms. This rigid approach defies Imam Ali’s example of negotiation, compassion, and reconciliation. ------- The contemporary conflict between Iran and Israel has gripped the attention of the world, not only because of its geopolitical ramifications but also because of the powerful ideological and religious narratives that both sides invoke. As tensions mount and the toll of violence deepens, a moral and theological inquiry becomes essential. One of the most profound sources of Islamic ethical guidance is the Nahjul Balagha (Peak of Eloquence), a collection of sermons—Khutbas— letters, and sayings attributed to Imam Ali ibn Abi Talib (A.S.), the chief of sainthood in Islam and the cousin and son-in-law of Prophet Muhammad (PBUH). This timeless treasury offers moral clarity and wisdom on governance, war, justice, and human dignity that remains relevant to modern conflicts based on political tensions and religious hostilities. Although Nahjul Balagha was written in the 7th century, its ethical and spiritual guidance can still provide guiding insight into modern geopolitical crises, including the ongoing Iran-Israel conflict. The Nahjul Balagha is more than a book of eloquent words; it is a mirror held up to power, a reminder of the responsibility that comes with leadership, and a warning against the consequences of arrogance, injustice, and blind militarism. It calls on today’s leaders — whether in Tehran, Tel Aviv, or beyond — to measure their actions not just by strategic interests, but by the higher standards of justice, compassion, and humanity. In the context of the ongoing war between Iran and Israel, Imam Ali’s legacy compels us to ask: are we waging war in the name of justice, or are we weaponising justice to wage war? The current Iran-Israel conflict has evolved far beyond a bilateral dispute. It now includes proxy wars, cyber warfare, and ideological confrontations that influence regional and global security. Iran frames its opposition to Israel as part of a broader resistance against occupation and injustice, especially regarding the plight of Palestinians. Israel, in turn, views Iran as an existential threat, pointing to Tehran's support for Hamas and Hezbollah and other resistance groups. Both sides cloak their actions in language of defence and righteousness. War and Restraint in Nahjul Balagha Imam Ali’s teachings in Nahjul Balagha present a deeply principled view of war and peace. Far from glorifying violence, he consistently emphasized restraint, justice, and the sanctity of life: “Do not desire the encounter with the enemy, but pray to God for safety. Yet, if you face the enemy, then be steadfast.” (Nahjul Balagha, Sermon 11) Thus, Nahjul Balagha considers war as a Last Resort and emphasizes justice, restraint, and the human cost of war. Here Imam Ali emphasizes defensive warfare, not aggression. This profound call to avoid war unless absolutely necessary challenges the modern trend of pre-emptive strikes and ideological warfare. It calls into question whether current escalations are truly in line with just and ethical principles or driven by political hegemony and fear. The Iran-Israel military struggle often strays from this principle, with both sides sometimes engaging in pre-emptive strikes or ideological provocations. Defending the Oppressed: A Just Cause Imam Ali stood firmly with the oppressed and called for the defence of human dignity: “Be an enemy of the oppressor and a helper of the oppressed.” (Nahjul Balagha, Letter 53) Iran has frequently framed its involvement in regional conflicts as a defence of the oppressed, particularly Palestinians. While this rhetoric resonates with Islamic values, the means and methods must also align with Imam Ali’s emphasis on ethics and non-aggression. In the name of justice, no strategy should result in the indiscriminate suffering of civilians or spiral into cycles of vengeance. Leadership and Responsibility In his letter to Malik al-Ashtar, Imam Ali outlined the responsibilities of a just ruler, stressing compassion, equity, and accountability: “People are of two types: either your brothers in faith or your equals in humanity.” (Nahjul Balagha, Letter 53) This maxim, cited by classical commentators such as Sharif al-Radi and later expanded by Allama Tabatabai, reinforces the Islamic principle of universal human dignity (karamat-e-insani). It stands in contrast to recent dehumanizing rhetoric used by both sides. For instance, some Iranian media refer to Israelis in subhuman terms, while Israeli politicians have labeled Iran a "barbaric regime." Such language erodes the ethical foundation necessary for peace. Thus, the moral trajectory of Nahjul Balagha is a direct challenge to dehumanizing rhetoric and demonization of adversaries in modern conflicts. It insists on recognizing the shared humanity of even those one disagrees with. Both Iranian and Israeli leadership would do well to reflect on this principle before escalating rhetoric and hostilities. Ideological Extremism and Misuse of Religion One of the most crucial warnings in Nahjul Balagha is against the misuse of religion for political gain. Imam Ali cautioned against the rise of extremists who distort faith to justify bloodshed: “Two types of people will be doomed on my account: the excessive lover and the excessive hater.” (Nahjul Balagha, Saying 127) Both Iran and Israel have used religious language to support strategic decisions. But any invocation of divine legitimacy must be judged against the Quranic and Alawite standards of justice, mercy, and truth. Using religion to legitimize aggressive politics is a betrayal of its spiritual foundations. Imam Ali never hesitated to seek peace and reconciliation when it served justice and saved lives. He negotiated, made treaties, and often withheld retaliation despite provocations. This preference for peace must inform modern leadership. Diplomatic dialogue, de-escalation, and humanitarian cooperation are not signs of weakness but reflections of moral strength. Imam Ali strictly warned: “Two types of people will be ruined on my account: the excessive lover and the excessive hater.” (Nahjul Balagha, Saying 127) The use of religious symbolism to justify political violence is not new. Iran often sanctifies its military actions under the umbrella of jihad, while elements of Israel’s far-right invoke divine entitlement to the land. Yet classical Shi'a scholars, such as Shaykh al-Mufid and Allama Hilli, repeatedly stressed that jihad must serve higher moral purposes, not be manipulated for nationalist or sectarian goals. Imam Ali himself condemned the Kharijites, who used piety as a mask for extremism. He practiced diplomacy with his enemies, including Muawiyah and the Khawarij, even after they transgressed. He upheld treaties like the one at Siffin, valuing stability and the preservation of life. Yet, both Iran and Israel have entrenched conditions that often foreclose real peace efforts. Iran insists on total resistance until the full liberation of Palestine; Israel refuses talks until Iranian-backed militias are dismantled. Such rigid preconditions betray Imam Ali's model of conflict resolution. The Nahjul Balagha as a Mirror The Nahjul Balagha serves not to justify modern wars, but to hold a mirror to power. It reminds us that not all enemies are to be destroyed — some are to be reconciled. It reiterates that not all wars are righteous — some are products of pride and fear. It reaffirms that true victory is not in destruction, but in upholding truth, justice, and humanity. In the spirit of Imam Ali, the real question for today’s leaders is: “Are you fighting for justice — or feeding the fire of vengeance and power?” Imam Ali famously exhorted us: “Do not desire the encounter with the enemy. Pray to God for safety. But when you are forced to face them, then be steadfast.” (Nahjul Balagha – Sermon 11). This guidance aligns with Quranic principles: "Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors." (Qur'an 2:190). He also clearly and categorically stated: “People are of two kinds: either your brothers in religion or your equals in humanity.”—Nahjul Balagha – Imam Ali’s Letter 53 (to Malik al-Ashtar) Now contrast this with the following: “Israelis are not human; they are blood-drinkers and demons.” —Political Statement – Iran (State TV Commentary) “Iran is a barbaric regime that understands only the language of force.”—Political Statement – Israel (Right-wing Politician) It is not difficult to see that both sides brazenly violate the core universal principles of human dignity enshrined in Nahjul Balagha, and clearly fuel cycles of religious hatred. But on the contrary, Imam Ali’s words in Nahjul Balagha remind these political leaders of the universal sanctity of life. Ali (AS) upheld the dignity of all people, regardless of faith. Therefore, dehumanizing rhetoric from both sides stands against the actual Islamic principles of war and justice as embodied in the words and actions of Imam Ali (AS). Before the outbreak of the current conflict, Israeli Defence Minister issued an official statement: “We will pre-emptively strike Iranian positions anywhere they pose a threat to Israeli citizens.” In a sharp rebuttal, the hard-hitting political statement from Iran (IRGC Commander, 2024) was as follows: “We welcome confrontation with the Zionist entity. We will respond to every aggression tenfold.” But on the contrary, Imam Ali has taught us that war should never be sought eagerly; it must be a reluctant last resort. But both Iran and Israel have often portrayed aggression as a form of strength, diverging from Imam Ali's ethic of restraint and moral accountability. Nahjul Balagha – Saying 15 goes on like this: “Justice is the foundation upon which the world stands.” Both sides invoke justice, yet often interpret it nationalistically, not universally. But Imam Ali’s justice was not tribal—it was based on balance, impartiality, and accountability even for one’s own faults. Nahjul Balagha – Sermon 146 states: “How strange! The tongue speaks of justice, but the heart is full of tyranny.” While Iran often uses Islamic language to justify regional militarism, Israeli leaders invoke religious history (e.g., divine promise of land) to defend occupation policies. However, Imam Ali denounced religious hypocrisy—speaking of virtue while acting unjustly. Using religious legitimacy to mask political interests is a betrayal of divine ethics, regardless of faith. Conclusively, Imam Ali’s priority was preserving life and building peace, not absolute victory. He engaged in dialogue even with adversaries. But the current geopolitics in the ongoing Israel-Iran conflict often sets preconditions that make peace elusive and war easier to justify. Nahjul Balagha – Sermon 15 Proclaims: “Justice is the foundation upon which the world stands.” Tellingly, Iran and Israel both appeal to the concept of justice. Iran claims to defend the oppressed, citing Qur'anic injunctions such as "And what is wrong with you that you do not fight in the cause of Allah for the oppressed..." (Qur'an 4:75). Meanwhile, Israeli leaders invoke justice in protecting their citizens from external threats. Yet, classical exegesis, like that of Fakhr al-Din al-Razi, emphasizes justice as impartial and accountable — even if it means restraining one’s own side. Imam Ali’s vision demands a more reflective and less self-serving invocation of justice. Thus, Nahjul Balagha remains not just a literary gem, but a moral compass for these trying times. Imam Ali’s guidance is a stark contrast to the power politics of today. His teachings urge rulers to measure their actions not by military might or ideological consistency, but by the scale of justice, compassion, and restraint. As we witness the intensification of conflict between Iran and Israel, both sides would do well to revisit the foundational ethics of Imam Ali: not only to preserve lives, but to elevate the moral character of their leadership. The world today needs less ideological fervour and more ethical courage — the kind exemplified in the Nahjul Balagha. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, author of “Ishq Sufiyana: Untold Stories of Divine Love”, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. URL: https://www.newageislam.com/spiritual-meditations/iran-israel-ethical-imam-ali-nahjul-balagha/d/135943 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Fig Fixation Disorder: A Case Study in Ideational Neurosis Triggered by Unwitting Contribution to Intellectual Discovery

By Naseer Ahmed, New Age Islam 21 June 2025 Abstract: This paper introduces the concept of Fig Fixation Disorder (FFD), a proposed category of ideational neurosis marked by an individual’s compulsive and disproportionate hostility toward a particular intellectual insight, especially one they inadvertently helped to generate. FFD is characterised by repeated, unsolicited references to the subject of discomfort, inability to engage with the idea on its merits, and psychological displacement of unrelated frustrations onto the targeted concept. The disorder’s nomenclature is derived from a real case study involving sustained antagonism toward a Quranic metaphor—the "Fig" in 95:1—and the interpretation it inspired. ------ 1. Background and Trigger The case centres on an individual (hereafter referred to as Subject G), a retired psychiatrist with a public record of dismissing religious belief and sacred texts. Subject G initially made a sarcastic comment—“Why only Buddha?”—in response to an interpretive effort that associated the fig with key figures in humanity's prophetic tradition. Ironically, this remark catalysed a historically grounded and Quranically coherent interpretation of the verse, proposing a universalist framework that includes prior religious traditions. Unable to refute the interpretation or offer a superior alternative, Subject G began exhibiting signs of psychological distress: repeated, unsolicited references to the metaphor in unrelated discussions, public ridicule coupled with defensiveness, and escalating personal attacks on the author of the interpretation. 2. Diagnostic Criteria (Proposed) To qualify as Fig Fixation Disorder, the subject must meet the following diagnostic features: Trigger-based Ideational Obsession: The individual becomes psychologically disturbed by an idea they cannot intellectually refute and to which they inadvertently contributed. Compulsive Displacement: The subject redirects frustration from unrelated personal or professional failures toward the symbolic object (in this case, the Fig metaphor). Reaction Formation: The subject expresses derision or ridicule to mask subconscious guilt, or admiration and recognition of the idea’s merit. Projection and Inversion: The subject accuses others of hubris, lack of humility, boasting —traits more evident in their own behaviour during the episode. Fixation Behaviour: The metaphor is obsessively invoked by the subject in contexts unrelated to its original discussion, signalling unresolved psychological tension. 3. Comparative Framework Fig Fixation Disorder may be seen as a subcategory of Obsessive Reaction Formation and is related structurally to Cognitive Dissonance-Induced Compulsion. However, its distinct characteristics lie in its unique trigger: the subject’s accidental contribution to a breakthrough that undermines their own epistemic position or ideological stance. 4. Implications for Public Discourse FFD sheds light on certain pathologies in intellectual culture—particularly the difficulty some individuals face in responding to original insights that threaten their ideological framework. It underscores how personal identity, ego, and belief systems can collide in ways that manifest not in reasoned debate but in compulsion, ridicule, and displacement. 5. Conclusion Fig Fixation Disorder offers a diagnostic tool to interpret a recurrent behavioural pattern in public and academic discourse: the compulsion to belittle, dismiss, and repeatedly return to a concept one cannot either improve upon or disprove. It illuminates the psychological cost of intellectual displacement and reminds us that insight, even when sparked by mockery, deserves to be judged on its merits—not the neuroses it inadvertently exposes. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/islamic-ideology/fig-fixation-ideational-neurosis-intellectual-discovery/d/135942 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hell Is The Refusal To Love

By Sumit Paul, New Age Islam 21 June 2025 June 21 is the great French philosopher and existentialist Jean Paul Sartre's 120th birth anniversary. While Sartre is the most unintelligible and abstruse of all the existentialists, some of his statements strike you like blitzkriegs. One of his very famous quotes is: Words are like loaded pistols. The quote by Jean-Paul Sartre encapsulates the immense power and transformative potential inherent in language. Sartre suggests that words possess an inherent capacity to inflict both harm and change. Just like a loaded pistol, words have the ability to wound or kill, to ignite revolutions, or start wars. Language not only shapes our understanding of the world but also defines our relationships with others. Sartre's quote serves as a reminder for us to wield our words responsibly and thoughtfully, emphasizing the importance of mindful communication and the profound impact that our choice of words can have on ourselves and those around us. Words work both ways. They can be used for both good and evil. So, they must be used deftly and carefully. Words possess a potential to bring about both positive transformations and devastating harm. With the precision of a marksman, words can ignite revolutions, inspire and empower individuals, and forge connections to foster understanding and harmony. However, when manipulated maliciously, words can be employed as instruments of deception, manipulation, and destruction. Just as wielding a weapon requires responsibility, Sartre reminds us that we must exercise prudence and mindfulness when deploying our words, understanding the impact they can have on others and society as a whole. One of Sartre's most apt and relevant quotes is: When the rich wage war, it is the poor who die. This quote encapsulates a profound truth about the harsh realities of conflict. In times of war, it is often those who are economically disadvantaged, lacking in resources or opportunities, who bear the brunt of the consequences. This quote highlights the inherent injustice present in a world where the wealthy and powerful can initiate wars to protect their own interests, while the impoverished and marginalized suffer the devastating consequences. It serves as a sobering reminder of the disparities and imbalances that exist, urging us to examine the consequences of our actions, and strive for a more equitable and compassionate world. Now when wars are going on in many parts of the world, the prophetic profundity of Sartre's statement is becoming increasingly obvious. All his quotes elaborated here have a great relevance in the current scenario. The intemperate words and actions of world leaders triggered raging wars and now we're witnessing their dire consequences. In such a dismal scenario comes his most famous quote that's an icing on the cake: Hell is the refusal to love. Jean Paul Sartre's quote "Hell is the refusal to love" encapsulates his deep understanding of the human condition and the consequences of our choices. It suggests that the absence of love leads to a state of torment and despair, akin to being trapped in a personal hell. Sartre believed that love is an essential aspect of our existence, enabling us to connect with others and find meaning in our lives. When we refuse to embrace love, whether it is due to fear, selfishness, or a lack of vulnerability, we deny ourselves the opportunity to experience joy, empathy, and genuine human connection. In this context, hell becomes a state of isolation, dissatisfaction, and an eternal longing for the love that we have consciously rejected. Sartre's quote serves as a poignant reminder of the importance of love in our lives and the detrimental consequences we face when we choose to ignore or refuse it. At this moment of extreme incertitude, what mankind needs is LOVE. Here I hasten to add in the end that Sartre's coeval and yet another legendary philosopher Albert Camus, who was much more humane and sensitive, also believed that not religion, god or any esoteric belief but love would be able to save and bind humanity. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/hell-refusal-love/d/135941 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

From Marehra Sharif to IRS to Urdu Canon: The Inspiring Journey of Syed Muhammad Ashraf

By Syed Amjad Hussain, New Age Islam 21 June 2025 Syed Muhammad Ashraf, lovingly called Hazrat Sharf-e-Millat, is a rare blend of civil servant, Sufi thinker, and celebrated Urdu writer, whose life reflects humility, scholarship, service, and timeless inspiration. Main Points: 1. Born into a noble Sufi family, Syed Muhammad Ashraf was nurtured in Islamic scholarship and spirituality from childhood. 2. He excelled at AMU, became the first to clear Civil Services in Urdu, and retired as Chief Commissioner of Income Tax, Kolkata. 3. A celebrated Urdu author, poet, and Sahitya Akademi awardee, his works are widely respected and studied. 4. As Vice President of Al-Barakat, he shaped modern Islamic education while upholding traditional values. 5. Known for his wisdom, compassion, and devotion to the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam, he lives a life of sincerity and grace. ----- Introduction Among the radiant universe of contemporary Indian Urdu literature and the mystic halls of the Qadiriyya-Barkaatiyya silsila, a single name evokes the distinctive combination of piety, literary excellence, and administrative skill, Hazrat Sharf-e-Millat, Syed Muhammad Ashraf Miyan Qadri Barkati. A renowned name not only in the spiritual sphere but also among civil service and literary circles, his life is an epitome of the convergence of tradition and modernity. A Noble Birth Rooted in Scholarship and Spirituality Born on 8 July 1957 (14 Shaban 1374 Hijri) in Sitapur in his maternal grandmother's house, Syed Muhammad Ashraf comes from a highly venerated family of scholars. His father was Ahsanul Ulama Hazrat Syed Shah Muhammad Mustafa Haidar Hasan, a great scholar in his own right. He was named Syed Muhammad Ashraf by Sayyidul Ulama Hazrat Syed Shah Aal-e-Mustafa Barkati, the start of a life that was meant to be exceptional. Right from the childhood days, his life was filled with religious education. His Bismillah Khwani, the Islamic initiation to read the Qur'an Sharif, was performed by his saintly father Hazrat Syed Shah Muhammad Mustafa Haidar Hasan. His Qur'anic learning was taught by a group of learned and close relatives like Hazrat Syed Muhammad, Hafiza Syeda Ayesha Khatoon, Hafiza Syeda Zahida Khatoon, and Hafiz Abdur Rahman. His Urdu was taught by Munshi Saeeduddin and Munshi Naseer Ahmad. Academic Brilliance and Civil Services Excellence He finished his initial studies at Madrasa Qaasimul Barkaat and matriculated from his native place before enrolling at Aligarh Muslim University (AMU), the then-topmost academic institution in India. He did his Bachelor of Arts (Honours) and afterwards did a Masters of Arts, for which he received a Gold Medal for his scholastic brilliance. Syed Muhammad Ashraf has a pioneering distinction in the history of Indian civil services. He is the first candidate to pass the Civil Services Examination in the Urdu medium. Initially, he was selected for the Indian Police Service (IPS), but he chose not to join as per the wishes of his father. He later passed the Union Public Service Commission (UPSC) test again and joined the Indian Revenue Service (IRS). Rising through the ranks with humility and commitment, he finally retired as Chief Commissioner of Income Tax, Kolkata, a position that carries tremendous respect and responsibility. Spiritual Lineage and Reluctant Leadership Though deeply rooted in the Qadiriyya-Barkaatiyya Sufi tradition, Syed Muhammad Ashraf has always maintained humility in matters of spiritual authority. He was granted Khilafat (spiritual succession) by Ahsanul Ulama Hazrat Syed Shah Muhammad Mustafa Haidar Hasan, Sayyidul Ulama Hazrat Syed Shah Aal-e-Mustafa Barkati, and other Sufi saints in all the major Sufi orders. Regardless of these religious authorisations, he did not accept individuals into the Sufi order, a reflection of his contemplative and non-commercial attitude towards spirituality. He is wary because of an intimate grasp of spiritual responsibility and seekers' inquisitiveness, which he feels necessitates absolute sincerity and direction. Family and Personal Life He is married to Syeda Nishat Ashraf, a daughter of late Professor Syed Ali Ashraf, a former Vice Chancellor Jamia Millia Islamia and an esteemed Islamic scholar. Syeda Nishat Ashraf is a Master in Chemistry from Aligarh Muslim University Women's College. They have two sons — Syed Nabeel Ashraf and Syed Nazim Ashraf, and a daughter, Syeda Shifa Ashraf. Whereas the younger kids are still seeking education, the older son, Syed Nabeel Ashraf, has cleared the Probationary Officer (PO) exam and had served as a Manager at Indian Overseas Bank. A Literary Giant of the Subcontinent Syed Muhammad Ashraf's contribution to the literature of Urdu is colossal. Not only a Sufi scholar or bureaucrat, he is one of the Indian subcontinent's most celebrated short story writers. A prolific author and a renowned poet, particularly famous for Hamd, Naat, and Manqabat, his literary work has left an unforgettable impression on Urdu literature. His notable literary contributions are: 1. Sallu Alaihi Wa Aalihi: A renowned book on Hamd, Naat, and Manaqib, this work gained extensive accolades from the admirers of Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam and has become a reference point for Naat literature. 2. Baad-e-Saba Ka Intezaar: This seminal short stories collection, released in 2001, was awarded the Sahitya Akademi Award, one of India's most prestigious literary awards. The novel was also awarded a ₹1 lakh cash award and a provincial certificate. 3. Dar Se Bichhde: A strong collection of imaginative stories now part of the Urdu syllabus of different colleges, confirming his contribution to scholarly literature. 4. Nambardar Ka Neela: A remarkable novel, praised for its sensitive rendering of varied human characters. It received great acclaim from India's top Urdu critic Shamsur Rahman Farooqi, who proclaimed, "I have not read such a novel even in English." 5. Suno Mir Amman Ki Kahani: A brilliant four-part novel, revealing his creative storytelling ability and expertise in historical narrative format. Outside books, his contribution to literature lies in scores of articles, ghazals, and poems that appear regularly in top Urdu magazines in India as well as overseas. He has also been translated into various languages, and his writings are being researched at PhD and M.Phil levels at renowned institutions such as AMU, Delhi University, and Kashmir University. Literary Leadership and Campus Activism While at Aligarh Muslim University, he was popular among students and educators. He swept the All India Sir Syed Debate Competition twice, was Secretary of Anjuman Urdu-e-Mualla, and was Editor of Aligarh Magazine. His literary impact went even beyond this as he became Secretary of the University Literary Club and helped to bring the richness of Urdu literary life to campus. Organisational Leadership and Educational Contributions Continuing the family legacy of ilm (knowledge) and khidmat (service), Syed Muhammad Ashraf is the Vice President of Al-Barakat Educational Society. His vision and administrative acumen find expression in the establishment of Madrasa Jamia al-Barakat, a world-class Islamic educational institution which today is a shining example of modern Islamic learning. He operates in close association with his elder brother Sajjadanasheen of Khanqah-e-Barkaatiyya, Hazrat Ameen-e-Millat Syed Muhammad Ameen Miyan Qadri, both sharing the duties of planning, development, and administration of the society. At his behest, the organisational matters of the Khanqah and Dargah Sharif, such as building, Urs preparations, and public relations, are effectively implemented. Personality of Grace and Wisdom In spite of his top government service and literary fame, Syed Muhammad Ashraf is eminent for his humility, wisdom, and sympathy. His personality is characterised by respect for Ulama and Mashaikh, great devotion to the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam, and real concern for the poor and the needy. His skill in conveying big messages in limited words is a feature of his interpersonal communication. Awards and Recognitions Apart from the Sahitya Akademi Award, he has been awarded: Katha Award Lifetime Achievement Award for Fiction Awarded for the coveted Iqbal Samman by the Madhya Pradesh Government These are but a testimonial to the great heritage he is continuously creating, with words, with wisdom, and with unshakeable commitment to service. Conclusion Syed Muhammad Ashraf Miyan Qadri Barkati, affectionately called Sharf-e-Millat, is an unusual personality where piety, scholarship, literary flair, and administrative acumen meet. Wherever in the realm of books or within the fortress of bureaucracy, he stands as a shining image of the Indian Muslim nation, admired, honoured, and recalled. In an age when identities have tended to be fractured, his life is a congruent nexus between the heritage of yesteryear and the hopes of tomorrow. It is not simply to be related, it is to be valued. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/marehra-sharif-irs-urdu-canon-syed-ashraf/d/135940 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Noor Qutb-e-Alam Pandavi: A Sufi Scholar Who Led with Books, Silence, and Sacred Diplomacy

By Adnan Faizi, New Age Islam 20 June 2025 A leading figure in Bengal’s Chishti-Nizami spiritual lineage, Hazrat Noor Qutb-e-Alam Pandavi (818 AH) upheld the silsila’s spiritual and social presence during intense political change. As the son and successor of Hazrat Alaul Haq Pandavi, he guided Bengal’s Muslims through crises with ilm, khidmat, and silent strength leaving behind over 120 writings and a living khanqah. Main Points: 1. Son and successor of Hazrat Alaul Haq; buried beside him in Pandua. 2. Oversaw Raja Ganesha’s son Jadu’s conversion into Sultan Jalaluddin. 3. Appointed his son Hazrat Shaykh Anwar as khalifa in Pandua. 4. Bengal’s Chishti-Nizami guide during Raja Ganesha’s crisis. 5. Authored 121 books, including Persian and Dobhashi texts on Tasawwuf. ----- Introduction Hazrat Noor Qutb-e-Alam Pandavi was a central figure in the spiritual and socio-political landscape of Bengal in the late 14th and early 15th centuries. Born in Pandua, he inherited the legacy of his father, Hazrat Alaul Haq Pandavi, a Chishti saint and treasury official. Known for humility, literary brilliance, and firm leadership during crises, Hazrat Noor Qutb-e-Alam became a symbol of unity and faith for the Muslims of Bengal. Early Life and Background He was born into a noble family tracing their lineage to Khalid ibn al-Walid. His grandfather, hazrat Shaykh Asad Khalidi, had migrated from Lahore and served as finance minister under the Bengal Sultanate. His father, Hazrat Alaul Haq Pandavi, was a disciple and khalifa of Akhi Siraj Aainae Hind. Noor Qutb-e-Alam was trained both in ilm (Islamic sciences) and adab (refined manners) from a young age. He studied under Qadi Hamiduddin Nagauri in Rajnagar and was a classmate of Hazrat Sultan Ghiyasuddin Azam Shah. His childhood was spent in an atmosphere filled with ilm, adab, and khidmat. Spiritual Training, Bay‘ah, and Khilafat He took bay‘ah from his father and was granted khilafat within the Chishti-Nizami silsila. From an early age, he engaged in acts of khidmat, He maintained a strict code of humility and simplicity, reflecting the true spirit of Chishti discipline. As the head of the Pandua khanqah, he promoted a culture of balanced devotion and scholarship. He also undertook Hajj multiple times, reinforcing his spiritual rank among the Sufis of the time. Role in the Raja Ganesha Crisis In the early 15th century, Raja Ganesha usurped power in Bengal, endangering the position of Muslims in the Sultanate. Hazrat Noor Qutb-e-Alam resisted the threat through letters and spiritual influence. He reached out to Sultan Ibrahim Sharqi of Jaunpur and Hazrat Ashraf Jahangir Semnani to address the crisis. Eventually, Raja Ganesha agreed to let his son Jadu convert to Islam. Under Hazrat Noor Qutb’s supervision, Jadu embraced Islam and became Sultan Jalaluddin Muhammad Shah. This act restored Muslim sovereignty without violence, reflecting Hazrat’s strategic wisdom and spiritual authority. His peaceful negotiation remains a key event in the religious history of Bengal. Son and Students Hazrat Noor Qutb-e-Alam had two notable sons: Hazrat Shaykh Shah Anwar, who was sent to Sonargaon for religious teaching. He was martyred and is remembered as a noble spiritual figure. His grave is still visited by followers in present-day Bangladesh. Hazrat Shaykh Rafaq uddin, who stayed in Bengal and continued the family’s spiritual legacy by leading the khanqah and training disciples. Among his most influential disciples was Hazrat Shaykh Husamuddin Manikpuri and Hazrat Makhdoom Fareeduddin Tavile Bukhsh Chisht, who was not only his disciple, but also his sister’s husband. who spread Chishti teachings further into central India. Literary Contributions Hazrat Noor Qutb-e-Alam is credited with authoring approximately 121 books. His key works include: 1. Anis al-Ghuraba, a spiritual guide for seekers 2. Mughith al-Fuqara, a manual for Sufi conduct and ethics His writings reflect spiritual depth and practical guidance. He also contributed to the Dobhashi tradition by writing Bengali in Persian script, making Islamic teachings accessible to the local population. Thirteen of his letters were compiled into a collection titled Maktubat-e-Noor Qutb ʿAlam, preserved today in the National Archives of India. Other manuscripts are housed in Khanqah-e-Shahbazia, Bhagalpur, Khuda Bakhsh Oriental Public Library, Patna and the Asiatic Society of Calcutta. His books were studied by his contemporaries, and citations appear in later Chishti works. Death and Mazar He passed away in 818 AH or 1415–16 CE in Pandua, Bengal. He was buried beside his father at the Shash Hazari Dargah, reflecting the close familial and spiritual lineage. The dargah remains active to this day, hosting annual urs, sama mehfils, and gagar rituals, attended by people from Bengal, Bihar, and Bangladesh. The site also houses the graves of several family members and early khulafa. Its care has remained largely within the family line across centuries. Legacy Hazrat Noor Qutb-e-Alam Pandavi’s contributions to Bengal’s spiritual and political fabric remain enduring. His literary works are studied in madrasas and khanqahs across Bengal, Bihar, and beyond. His spiritual lineage through sons and disciples continued the Chishti message of love, tolerance, and service. His shrine is not just a structure of devotion but a living institution of guidance. His role during the Raja Ganesha crisis is still remembered as a lesson in spiritual diplomacy and saintly resilience. Through his khanqah, books, and descendants, his roohani noor still continues to inspire. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/hazrat-noor-qutb-pandavi-sufi-scholar-sacred/d/135939 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

No One Is Beyond the Reach of Death: A Reflection Beyond Karmic Blame

By Ghulam Ghaus Siddiqi, New Age Islam 20 June 2025 Death is the ultimate certainty of life. It does not discriminate. It is not subject to human notions of fairness, morality, or merit. It can come to anyone, at any time, in any place, and in any form. Whether a person is revered or reviled, virtuous or vicious, young or old, powerful or powerless—death is inevitable and inescapable. No wealth, status, intelligence, strength, or even perceived piety can exempt one from the decree of death. It arrives without announcement and often without reason that human minds can fully grasp. In this context, I came across a striking article by Mr. Sumit Paul titled, "The Whole Caboodle of Karmas Is Sheer Garbage." The title alone is eye-opening, holding a mirror to a deeply flawed and insensitive reaction that often arises in the wake of tragedy—blaming the victims' supposed "bad karmas" for their misfortunes, particularly in the case of sudden deaths such as those in a recent plane crash. The very idea that someone’s death was a punishment or consequence of their karmas is not just speculative; it is deeply inhumane. It strips away empathy and replaces it with judgment. Worse still, it allows the living to feel falsely elevated or spiritually superior, as if they somehow earned the privilege of continued life by virtue of "better karma." What needs to be understood with clarity is that death is not a karmic scoreboard for the living to interpret. The deceased have returned to their Creator. Their reckoning—if there is to be one—is in the hands of the Divine, not in the mouths of commentators or critics. We must resist the tendency to oversimplify or explain away death with superficial religious or philosophical labels. Doing so not only dishonours the departed but exposes the spiritual hollowness of the living. The truth is, whether someone has performed deeds we perceive as good or bad, they remain human, and all humans are equally vulnerable to death. The unpredictability and inevitability of death remind us not of others’ pasts, but of our own present and future. If death is to be interpreted at all, it should serve as a mirror for those still living, not a gavel for pronouncing judgment on those who are gone. The Real Lesson Of Death Is For The Living It is a wake-up call for all of us who continue to breathe, who still have time to rethink our actions and reform our behaviour. Death should inspire introspection in the realms of morality, politics, society, family, and individual character. It should jolt us into recognizing the fragility of life and the urgency of righteousness—not just in personal devotion but in our treatment of others. Those alive today must realize that death is not merely an end but a powerful lesson. It teaches us that this life is not for hatred, injustice, discrimination, or oppression. We are not here to break others, to marginalize them, or to push them into despair. The time we are given is an opportunity to live ethically—with honesty, integrity, compassion, and a sincere commitment to peace and justice. We must also understand that no act—good or bad—escapes the knowledge of the Supreme Lord, the Creator of the universe, who sees both the outer appearance and the inner reality. A person may hide their misdeeds from the world, escape legal consequences, or maintain a public image of virtue, but none can escape the gaze of Allāh ﷻ. One day, each soul will stand before Him, and every deed—great or small—will be brought to account. On that day, it will not be public opinion, media headlines, or human assessments that matter, but Divine Justice. Hence, instead of assigning blame to the dead, let us focus on the living. Let death awaken a sense of collective moral responsibility. It should lead us to reject all forms of cruelty—whether personal, social, or systemic. It should compel us to stop judging others based on perceived "karma" or divine punishment, and instead help us cultivate empathy, humility, and spiritual self-awareness. Let us ask ourselves: • Are we fair and just in our dealings with others? • Do we respect human dignity, regardless of religion, caste, nationality, or status? • Are we a source of comfort to others, or are we spreading sorrow and injustice? • Are we using our time on earth to uplift society, or are we wasting it on arrogance and hate? These are the questions that death silently compels us to confront. Every death, especially one that occurs suddenly or tragically, is a chance for us to re-evaluate how we are spending our own borrowed time. Are we preparing ourselves to face the same fate that inevitably awaits us? It is a spiritual tragedy when death becomes an occasion for self-righteous judgment rather than self-reform. Let it not be so. Let us not use death as a reason to speculate about others’ fates, but as a solemn reminder to correct our own. To those who lost their lives in the recent plane crash or any other calamity, our hearts should offer prayers, compassion, and silence, not reckless assumptions about their karmic burden. And to ourselves, we must offer a renewed commitment to justice, mercy, and spiritual growth. In conclusion, let death be what it is meant to be—a powerful equalizer and a profound reminder. Not a tool for blame, but a call to transformation. A reminder that our time is limited, our actions matter, and that we must return one day to the Supreme Judge, the Lord of the worlds, Allāh ﷻ of God Almighty. There, and only there, will our deeds be weighed with perfect justice. Until that day arrives, let us live with humility, serve with compassion, and refrain from passing judgment on the departed. Death is not the end of accountability—nor is it a license for the living to play the role of the Divine Judgment. ------ A regular columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a classical Islamic scholar [Aalim, Faazil and Mutakhassis Fi al-Adab al-Arabi wa al-Ulum al-Shariah] with a Sufi background and an English-Arabic-Urdu Translator. URL: https://www.newageislam.com/spiritual-meditations/death-reflection-karmic-blame/d/135932 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminis

Is there Anti-Semitism in the Quran?

By V.A. Mohamad Ashrof, New Age Islam 20 June 2025 Abstract: This paper undertakes a hermeneutical examination of verses within the Quran that have been interpreted as anti-Judaic or anti-Semitic. It explores the complexities of applying modern terms like "anti-Semitism" to a 7th-century text, distinguishing between theological critique and racial animosity. The paper will analyse specific verses frequently cited in this context, considering their historical and literary settings, classical and modern exegesis, and the Quran's broader narrative concerning the "Family of the Book" (Ahl al-Kitab). It argues that while the Quran contains strong condemnations of certain actions and beliefs attributed to specific Jewish groups at particular historical junctures, a holistic and context-sensitive hermeneutical approach reveals a more complex picture than a blanket charge of inherent, essentialist anti-Semitism allows. The paper also acknowledges the unfortunate reality that certain interpretations have been employed to fuel anti-Jewish sentiment, underscoring the critical role of responsible hermeneutics. The question of "definite" anti-Judaic content depends heavily on the lens of interpretation; however, a holistic reading guided by classical and thoughtful modern hermeneutics does not support the notion of the Quran as an inherently or systematically anti-Semitic text in the modern sense of racial animus. The charge that the Quran promotes anti-Semitism or anti-Judaism has been a contentious issue in theological, academic, and political discourse. This paper offers a hermeneutical examination of Quranic verses that critics often label as anti-Semitic, contextualizing them within the socio-historical and ethical framework of the Quran. It argues that many of these verses are either polemical responses to specific historical behaviours or misinterpreted through decontextualized, literalist, or politicized lenses. The Quran, when read holistically and ethically, affirms the dignity of the Children of Israel, acknowledges their prophetic legacy, and criticizes only particular actions, not Jewish identity or belief per se. Hence, the charge of inherent Quranic anti-Semitism fails under multifaceted hermeneutical scrutiny. ------ Defining Terms and Setting the Stage The question of whether the Quran, the sacred scripture of Islam, contains "definite anti-Semitic and anti-Judaic verses" is fraught with historical, theological, and emotional complexities. This inquiry has generated significant debate among scholars, theologians, and historians, often shaped by political currents and interfaith relations. To approach this question with intellectual honesty and academic rigor requires a careful hermeneutical examination, one that navigates the nuances of language, historical context, and the vast interpretive traditions that have developed over fourteen centuries. My aim is to undertake such an examination, exploring verses often cited as problematic while considering the broader Quranic narrative and established principles of Islamic exegesis. Firstly, it is crucial to define our terms with precision, as their application to different historical epochs can lead to significant misunderstanding. "Anti-Judaism" typically refers to theological opposition to Judaism as a religion—its tenets, practices, or the perceived failures of its adherents to uphold their covenant with God. This form of critique, often polemical, has been a common feature in inter-religious discourse throughout history, existing, for example, between various Christian denominations, and notably between Christianity and Judaism, long before the advent of Islam. The Quran, emerging in a religiously pluralistic environment, engages in theological debates and critiques concerning existing faith communities, including Judaism and Christianity. "Anti-Semitism," conversely, is a distinctly modern term, coined in 19th-century Europe by Wilhelm Marr. It frames hostility towards Jews primarily in racial or ethnic terms, often attributing to them inherent, immutable negative characteristics, biological or cultural, that define them as a collective. This ideology fuelled discriminatory laws, pogroms, and ultimately, the Holocaust. Applying such a racially charged term anachronistically to a 7th-century religious text like the Quran is inherently problematic. The intellectual and social landscape of 7th-century Arabia did not operate on modern racial theories. The Quranic discourse, when critical of certain groups of Jews, focuses on their actions, beliefs, covenantal relationships with God, and their response to prophetic messages, not on a perceived racial essence or immutable ethnic defect. Therefore, while one might discuss "anti-Judaic" elements in a theological or polemical sense, applying "anti-Semitism" in its modern, racialized connotation requires careful qualification and considerable contextual awareness. The Quran employs distinct terms to refer to Jews: Banu Israʾil (Children of Israel), used 44 times, often in narratives about biblical Israelites, generally acknowledging the covenant between God and the Israelites (e.g., Quran 2:40, 2:47) but also critiquing their failures (e.g., Quran 2:61, 5:70); and Yahud (Jews), which appears 11 times, primarily in critiques of specific Jewish communities’ contemporary to the Prophet Muhammad, particularly in Medina. Scholars like Khalid Duran have noted that negative critiques are often concentrated in passages using Yahud, while Banu Israʾil frequently reflects a shared Abrahamic heritage and a history of divine favour. Hermeneutics, the theory and methodology of interpretation, is indispensable when dealing with sacred texts. The meaning of a verse is not always self-evident from a literal reading and can be profoundly shaped by the interpreter's presuppositions, historical understanding, theological commitments, and methodological approach. The Quran, like any complex religious text, has been subject to a wide spectrum of interpretations throughout its history, reflecting diverse intellectual currents and socio-political contexts. This study applies a hermeneutical framework that emphasizes historical-contextual analysis (understanding the occasions of revelation), textual coherence (nazm, interpreting verses in light of the overall Quranic message), an ethical-theological approach (using the Quran's overarching moral vision as a guide), and interreligious hermeneutics (comparing Quranic views of Jews with its treatment of other faith groups). Numerical verse references will be used to focus on interpretive principles rather than lengthy verbatim quotations. The Quran's engagement with Jews is multifaceted, referencing the Children of Israel (Banu Israʾil) and al-Yahud. It acknowledges their history, scripture, and prophets while also critiquing their actions and beliefs. Some chapters of the Quran highlight shared narratives, laws, and moral guidance, while others address conflicts and theological disagreements with Jewish communities during the Prophet Muhammad's time. It includes verses of high praise for their prophets and earlier divine revelations, alongside verses of stern critique and condemnation for specific actions or beliefs attributed to certain groups among them at particular historical moments. The Quran's depiction of Jews and Judaism, therefore, reflects the diverse experiences and interactions between the nascent Muslim community and Jewish communities, particularly during the Prophet Muhammad's time in Medina. Therefore, to label the Quran as inherently or "definitely" anti-Semitic, in the modern racial sense, risks oversimplifying a complex textual and historical reality and often neglects the rich tradition of Islamic hermeneutics that contextualizes such verses. I will explore these contexts and interpretations to offer a more nuanced understanding, arguing that the Quran's engagement with Jews involves critique, admonition, recognition of their prophetic heritage, and persistent calls to monotheism, making a simple label of "anti-Semitic" problematic without deep hermeneutical engagement. This examination underscores the necessity of contextual hermeneutics to disentangle theological critique from ethnic hostility, recognizing the Quran’s dual role as a spiritual guide and a product of its milieu. Family of the Book (Ahl al-Kitab) Before delving into specific verses deemed controversial, it is essential to understand the Quran's general framework concerning previous monotheistic communities, collectively termed Ahl al-Kitab (Family of the Book). This term primarily refers to Jews and Christians, whose scriptures and prophetic traditions the Quran acknowledges as divinely inspired. The Quran positions Islam not as a radical rupture from these Abrahamic traditions, but as a continuation, confirmation, and culmination of the same primordial monotheistic message revealed to earlier prophets. The Quran explicitly affirms the divine origin of the scriptures revealed to Jews and Christians, most notably the Torah (Tawrat) and the Gospel (Injil). For instance, Quran 3:3 states, "He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel." Similar affirmations are found in Quran 5:44, which describes the Torah as containing "guidance and light" by which prophets who submitted to God judged for the Jews, and calls upon the "People of the Gospel" to judge by what God revealed therein (Quran 5:47). This recognition extends to the prophets revered in Judaism; Moses (Musa) is one of the most frequently mentioned prophets in the Quran (over 130 times), consistently portrayed with great honour and as a pivotal figure in salvation history. Abraham (Ibrahim), David (Dawud), Solomon (Sulayman), and other Israelite prophets are also held in high esteem, forming part of this continuous chain of prophecy that culminates, in Islamic belief, with Prophet Muhammad. The Quran repeatedly emphasizes this shared Abrahamic heritage, presenting Muhammad’s message as a restoration of the pure monotheism of Abraham (Quran 2:135, 3:67). Furthermore, the Quran acknowledges the spiritual merits and righteousness of individuals among the Family of the Book. Quran 2:62 (and reiterated in similar terms in Quran 5:69) is a cornerstone in this regard: "Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in God and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve." This verse is often cited by Muslim scholars as evidence of the Quran's inclusive vision of salvation for righteous monotheists who adhere to their respective divine laws. Verses such as Quran 3:113-115 also speak positively of a segment of the People of the Book: "They are not [all] the same; among the People of the Scripture is a community standing [in obedience], reciting the verses of God during periods of the night and prostrating [in prayer]. They believe in God and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous." Quran 7:159 similarly recognizes that "And among the people of Moses is a community which guides by truth and by it establishes justice." These verses clearly indicate that the Quran does not issue a blanket condemnation of all Jews or Christians but distinguishes between those who uphold righteousness and faith and those who deviate or act with hostility. The Quranic narrative often addresses the Children of Israel directly, reminding them of God's past favours (e.g., Quran 2:40, 2:47, "O Children of Israel, remember My favour which I have bestowed upon you and that I preferred you over the worlds"). It also affirms that God favoured the Children of Israel above others in their time (Quran 45:16). The Quran acknowledges Jewish prophets and divine revelations such as the Torah (Quran 5:12, 32:23, 2:136, 6:84). These affirmative verses directly challenge any reading that generalizes condemnation of Jews; the Quranic narrative is nuanced, differentiating between ethical conduct and inherited identity. This recognition of a shared Abrahamic heritage, the divine origin of previous scriptures, and the righteousness of some among the People of the Book creates a complex tapestry where critique and affirmation can coexist. The Quran’s critiques, when they appear, are often directed at specific actions, interpretations, or failures to uphold covenants, rather than at the inherent nature of the People of the Book themselves. This framework is crucial for understanding the verses that are sometimes perceived as problematic, as they exist within this broader, often positive, engagement. Analysing "Problematic" Verses Several categories of Quranic verses are frequently cited by critics as evidence of anti-Judaism or, more contentiously and anachronistically, anti-Semitism. A responsible hermeneutical examination requires looking at these verses not in isolation but within their literary, historical, and theological contexts, as understood through classical and thoughtful modern tafsir. A significant number of Quranic verses address the perceived rejection of prophets and divine messages by segments of the Children of Israel. Verses such as Quran 2:87-91, 4:155-157, and 5:70 are prominent examples in this category. Quran 2:87 begins by recalling God's covenant with the Children of Israel and the sending of messengers, stating, "And We did certainly give Moses the Scripture and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you kill." This verse sets a tone of rebuke for rejecting divine guidance and even violence against messengers. Quran 2:89-91 continues this theme, specifically in relation to the Prophet Muhammad. Verse 2:89 speaks of some Jews rejecting him despite allegedly recognizing the truth he brought: "And when there came to them a Book from God confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [now] when there came to them that which they recognized, they disbelieved in it; so the curse of God is upon the disbelievers." Verse 2:91 further states, "And when it is said to them, 'Believe in what God has revealed,' they say, 'We believe [only] in what was revealed to us.' And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, 'Then why did you kill the prophets of God before, if you are [indeed] believers?'" Quran 4:155-157 details a list of transgressions: "[And [We cursed them] for] their breaking of the covenant and their disbelief in the signs of God and their killing of the prophets without right and their saying, 'Our hearts are wrapped' [i.e., sealed against accepting guidance]. Rather, God has sealed them because of their disbelief, so they believe not, except for a few. And [We cursed them] for their disbelief and their saying against Mary a great slander, 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 [another] was made to resemble him to them." Quran 5:70 echoes this: "We had already taken the covenant of the Children of Israel and had sent to them messengers. Whenever there came to them a messenger with what their souls did not desire, a party of them they denied, and a party they killed." Classical commentators largely connect these verses to specific historical encounters and disputes between the nascent Muslim community in Medina and certain Jewish tribes or individuals. The occasions of revelation literature often link these verses to debates surrounding Muhammad's claim to prophethood, which some Jewish groups contested, sometimes vehemently, leading to polemical exchanges. The critiques are framed as responses to specific rejections of divine messages (including that of Muhammad), perceived betrayals of covenants (such as political treaties in Medina, e.g., with Banu Qurayza), or theological disagreements. The charge of "killing prophets" (e.g., Quran 2:91, 3:21, 4:155, 5:70) is a severe one. Islamic exegetes generally understand this not as a collective, trans-historical guilt of all Jews for all time, but as a reference to historical events of certain Israelites killing or persecuting their prophets, events that are sometimes alluded to within Jewish tradition itself (e.g., the fates of prophets like Zechariah or Jeremiah, though specific identifications vary among commentators). This historical precedent is then used polemically in the Quran to highlight a pattern of rejecting divine messengers when their message challenged established norms, power structures, or vested interests. For instance, Ibn Kathir, in his tafsir of 2:91, refers to their historical killing of prophets like Zechariah and John the Baptist (Yahya). The accusation in the Quranic context serves to question the sincerity of those contemporary Medinan Jews who claimed to believe only in what was revealed to them while allegedly having a history of rejecting even their own prophets. Crucially, the Quran's internal logic frequently castigates various communities (not just Israelites) that reject their prophets – this is a recurrent theme and a standard feature of divine judgment in the Quranic narrative. The people of Noah, Hud, Salih, Lot, Shu'ayb are all depicted as rejecting their respective prophets and facing consequences. The condemnation is thus typically understood by mainstream exegetes as being directed at those specific actions of rejection and disbelief committed by particular groups at particular times, rather than an ontological condemnation of all Jews throughout history based on an inherent "Jewish essence." The focus is on the behaviour of rejecting divine guidance, a behaviour to which any group could be susceptible. The verses about killing prophets often serve as a rhetorical device to challenge the claims of exclusive adherence to past revelations by those who rejected the current one. Perhaps the most frequently cited verse in this category, and one that has been particularly prone to misuse, is Quran 5:82: "You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with God; and you will find the nearest of them in affection to the believers those who say, 'We are Christians.' That is because among them are priests and monks and because they are not arrogant." The historical context of Medina is indispensable for understanding this verse. This period was marked by complex political alliances, shifting loyalties, economic rivalries, and sometimes open conflict between the Prophet Muhammad's growing community and some of the influential Jewish tribes of the oasis (e.g., Banu Qaynuqa, Banu Nadir, and Banu Qurayza). The verse was revealed during a time of significant tension and hostility from certain Jewish factions who actively opposed the Prophet, sometimes aligning with his Meccan enemies. Many classical exegetes, such as al-Tabari and Ibn Kathir, interpret this verse as a description of the political and social realities of that specific time and place. It reflected the intense opposition that some Jewish groups mounted against the early Muslims. For example, al-Wahidi in his Asbab al-Nuzul links the praise for Christians in the latter part of the verse to the delegation from Najran or to Negus, the Christian king of Abyssinia, who offered refuge to early Muslim emigrants. The contrast within the same verse—praising certain Christians for their humility and closeness to believers—suggests a differentiation based on observed attitudes and behaviours of specific groups at that time, rather than a fixed, inherent nature attributed to entire religious communities for all time. Modern Muslim scholars like Reuven Firestone argue that such verses often reflect the "tribal context" of 7th-century Arabia, where group solidarity and enmity were common features of social and political life. They suggest the verse is a contingent observation of a particular historical situation and the disposition of certain groups within that specific context, not a timeless ontological statement about the essential nature of all Jews. The phrasing "ashadd al-nas 'adawatan" (most intense of the people in animosity) is seen by many as descriptive of the stance of those particular Jewish factions in Medina who were actively hostile during that period of conflict. Furthermore, some scholars point to the use of "min" (from/among) in many other Quranic verses that discuss the Family of the Book, implying "some of" rather than "all." While "min" is not explicit before "al-Yahud" in 5:82, the principle of contextual interpretation and harmonization with other verses (like 3:113-115, which praises some Family of the Book) leads many to understand this as referring to those Jews who exhibited such intense animosity, not every Jew universally and eternally. Islamic legal and theological tradition generally did not translate this verse into a universal, ahistorical mandate for Muslims to view all Jews with perpetual enmity. The development of dhimmi laws, provisions for peaceful coexistence, commercial interactions, and even intermarriage (Quran 5:5 allowing Muslim men to marry chaste women from the Family of the Book) strongly suggests a more complex and often pragmatic relationship than a single, decontextualized reading of 5:82 would imply. The question of whether this is a timeless ontological statement or a historically contingent observation is central, with most classical and many modern scholars leaning towards the latter, or specifying it to those who actively manifest such enmity. The "Apes and Swine" Verses Verses such as Quran 2:65-66, 5:60, and 7:166 mention a divine punishment where a group of Israelites who violated the Sabbath were transformed, or told to be, "apes, despised." Quran 2:65-66 states: "And you had already known about those who transgressed among you concerning the sabbath, and We said to them, 'Be apes, despised.' And We made it a deterrent punishment for those who were present and those who succeeded them and a lesson for those who fear God." Quran 7:163-166 provides a more detailed narrative about "the town that was by the sea - when they transgressed concerning the sabbath - when their fish came to them openly on their sabbath day, and on the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient... And when they insolently persisted in what they were forbidden, We said to them, 'Be apes, despised.'" Quran 5:60 is particularly harsh and often cited: "Say, 'Shall I inform you of [what is] worse than that as recompense from God? [It is that of] those whom God has cursed and with whom He became angry and made of them apes and swine and worshippers of Taghut [false deities]. Those are worse in position and further astray from the sound way.'" These are arguably among the most misused and misunderstood sets of verses, often decontextualized in anti-Jewish rhetoric. Classical Islamic exegesis, however, almost universally interprets these verses as referring to a specific historical incident involving a specific group of Israelites who deliberately and persistently violated the Sabbath despite clear warnings. This is not presented in classical tafsir as a description of the inherent nature of all Jews, nor as a trans historical curse affecting all Jews. For example, al-Tabari, Ibn Kathir, al-Qurtubi, and other prominent classical commentators clearly link these verses to the story of the "people of the town by the sea" (often identified by commentators as Eilat or Tiberias during a specific historical period) who devised tricks to circumvent the Sabbath prohibition on fishing. The punishment of transformation was for that particular group and for that specific sin of flagrant and defiant disobedience. The nature of the transformation itself has been a subject of debate among exegetes: Literal Transformation: Some classical commentators held that a physical metamorphosis occurred. Metaphorical Transformation: Many others, including some classical and many modern scholars, interpret the transformation metaphorically, signifying a spiritual or moral degradation, a loss of humanity, or a state of abject humiliation and beast-like behaviour. They became like apes in their base desires or their mimicry without understanding. The purpose was to make them "despised" (khasi'in). Regardless of whether the transformation was literal or metaphorical, classical exegetes overwhelmingly agree that it was a specific punishment for a particular historical transgression by a defined group. The primary intent of narrating this story in the Quran, according to these exegetes, is to serve as an 'ibra (a lesson, a warning, an example to learn from) for all people, including the Muslim community, against flagrant disobedience to God's commands and against trying to deceive God. Quran 2:66 explicitly states its purpose: "And We made it a deterrent punishment for those who were present and those who succeeded them and a lesson for those who fear God." The decontextualized and literalist application of "apes and swine" as a general, enduring slur against all Jews is a modern distortion, often found in extremist political rhetoric. This stands in stark contrast to mainstream classical interpretations which emphasized its specificity as a divine retribution for a particular past event and its function as a universal moral lesson. The danger of such decontextualized readings fuelling hatred is immense, and responsible hermeneutics requires restoring the specific historical and didactic context of these verses. Accusations of Arrogance, Greed, and Corruption Various Quranic verses accuse certain Jews of specific moral and spiritual failings, including arrogance, greed, distorting scripture, and making blasphemous claims about God. Quran 3:181 refers to those among them who allegedly said, "'Indeed, God is poor, while we are rich.' We will record what they said and their killing of the prophets without right and will say, 'Taste the punishment of the Burning Fire.'" This is presented as a blasphemous utterance mocking God's omnipotence and sufficiency. Similarly, Quran 5:64 mentions some saying, "'The hand of God is chained' [i.e., He is miserly or powerless]. Chained are their hands, and cursed are they for what they say. Rather, both His hands are widely outstretched; He spends however He wills." This verse again refutes a perceived blasphemous claim attributing stinginess or lack of power to God. Quran 2:61, in recounting the Israelites' discontent in the wilderness, mentions their demand for earthly provisions over manna and quails, leading to the statement, "And they were covered with humiliation and poverty and returned with anger from God. That was because they [repeatedly] disbelieved in the signs of God and killed the prophets without right. That was because they disobeyed and were habitual transgressors." The claims about God being "poor" (Quran 3:181) or His "hand being chained" (Quran 5:64) are presented as specific blasphemous utterances by certain individuals. The Quran vehemently refutes these statements to uphold God's absolute omnipotence, sovereignty, generosity, and self-sufficiency. These are not framed as universal Jewish beliefs held by all Jews, but as errant and arrogant statements made by some, which the Quran uses as an occasion for theological instruction about God's attributes. Accusations of greed (e.g., Quran 2:79, exchanging scripture for a "small price"; Quran 2:96, describing some as "most greedy of people for life") or being "stamped with humiliation and wretchedness" (Quran 2:61) are linked to specific behaviours: disobedience, disbelief in God's signs, and killing prophets. These are ethical and spiritual failings. It is crucial to note that the Quran also critiques negative behaviours and attitudes among other groups, including hypocrites within the Muslim community itself (e.g., Quran 9:73-80), polytheists, and sometimes Christians. For instance, the Quran condemns ostentation in charity (Quran 2:264) and hypocrisy generally. The critiques levelled against certain Jewish individuals or groups for arrogance, materialism, or breach of faith are thus part of a broader Quranic ethical framework that condemns such vices wherever they are found, not as characteristics unique to one religious group. The focus is on the act, not the ethnic or religious identity of the actor as an immutable cause of the act. The Accusation of Manipulation of Sacred Texts The Quran in 2:75 asks prophetically: “Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of God and then distort it (yuharrifunahu) after they had understood it while they were knowing?” This is followed by a stern condemnation in 2:79: “So woe to those who write the ‘scripture’ with their own hands, then say, ‘This is from God,’ in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.” These verses introduce the concept of tahrif — distortion or alteration of scripture. The deliberate manipulation of sacred texts to serve vested interests represents a fundamental human flaw in engaging with divine guidance — a flaw that transcends any single religious tradition. The Quranic warning (2:75 and 2:79) articulates a universal principle rather than a narrow critique. It highlights a recurrent pattern in human behaviour: the exploitation of the sacred for worldly gain. At its core, the Quran accuses some among the People of the Book of tahrif — knowingly distorting scripture, often in pursuit of material benefit or authority. Verse 2:79 reveals the motives behind such manipulation: material gain (“a small price”) and the consolidation of religious or social power (“say, ‘This is from God’”). This reflects a universal human temptation, transcending seventh-century Arabia or any particular group. Wherever sacred texts hold authority, individuals or institutions may engage in practices such as: • Selective interpretation: Emphasizing certain verses that support their agenda while ignoring others; • Fabrication or alteration: Creating spurious texts or subtly changing wording and meanings; • Monopolization of interpretation: Excluding dissenting voices to control religious discourse; • Weaponisation of scripture: Using religious texts to justify violence, oppression, or social control; • Commercialization of faith: Exploiting distorted interpretations to amass wealth or political influence. This phenomenon is evident across religious traditions. In Christianity, historical debates over canon formation, deliberate forgeries, and interpretations used to justify crusades, slavery, or colonialism reflect this pattern. In Judaism, prophetic critiques within the Hebrew Bible challenge legalistic distortions and manipulation of the law. In Hinduism, selective emphasis on certain texts has sometimes been used to uphold social hierarchies. In Buddhism, distortions in the transmission of oral traditions or sectarian interpretations have occasionally served the interests of specific schools. Even secular ideologies are not immune — constitutions, manifestos, and legal codes can be subject to reinterpretation, selective reading, and manipulation to serve contemporary power structures. The Quran’s warning thus functions as a universal mirror, cautioning against the dangers of relying on corrupted sources. The timeless condemnation in 2:79 — “Woe to them…” — applies to anyone who engages in such practices, irrespective of religious identity. It addresses the persistent human failing of prioritizing self-interest over divine truth. The underlying human frailties — greed, ambition, the lust for control, tribalism, and compromised integrity — are universal temptations. The corruption of sacred guidance (tahrif)—through deliberate misinterpretation, selective emphasis, textual fabrication, or monopolized interpretation for power, wealth, or social control—is a recurring failure of religious institutions and individuals across all traditions and historical periods. Recognizing this universality is essential for fostering honest interfaith dialogue, encouraging critical self-reflection within religious communities, and guarding against the misuse of religious authority wherever scripture is invoked. The Quranic verses serve as a diagnosis of a universal spiritual malady — the tendency to manipulate the sacred for profane ends — and offer a profound and timeless warning. It is important to note that these verses are primarily polemical, responding to specific claims, attitudes, and actions encountered by the early Muslim community in its interactions with some Jewish individuals or groups in Medina. The accusation of tahrif is a major theme in Quranic polemics. Classical Muslim scholars debated its precise nature: • Tahrif al-ma‘nawi (distortion of meaning): The majority opinion held that tahrif referred to misinterpretation — taking verses out of context, concealing parts of scripture, or twisting meanings to deny prophecies about Prophet Muhammad. • Tahrif al-lafzi (textual alteration): A minority view asserted that actual textual changes had been introduced into the written scriptures of Jews and Christians. The Quran’s critique of alleged scriptural distortion forms part of its broader argument for its own authenticity as a preserved and final revelation — one sent to clarify and restore the original divine message. Specificity vs. Generality (Khas vs. 'Amm) The concepts of naskh (abrogation, where a later revealed Quranic verse is understood by some scholars to supersede or modify the ruling of an earlier one) and the distinction between khas (specific in its application) and 'amm (general in its application) rulings are vital in Islamic jurisprudence (fiqh) and theology (kalam). These principles significantly impact the interpretation of verses concerning Jews and other People of the Book. The theory of naskh itself is complex and has been a subject of considerable debate among Islamic scholars throughout history. While some classical scholars posited numerous instances of abrogation, many others, including prominent modern scholars, tend to limit its scope significantly, preferring harmonization (jam') or specification (takhsis) wherever possible. The idea is that different verses might apply to different contexts and circumstances rather than one simply cancelling out another. In the context of verses concerning Jews, some interpretations, particularly more adversarial ones, have suggested that verses promoting peace, accommodation, or acknowledging the righteousness of some People of the Book (e.g., Quran 2:62, "Indeed, those who believed and those who were Jews or Christians or Sabeans... will have their reward"; Quran 5:69, similar content; Quran 60:8-9, permitting kindness and justice to non-hostile non-Muslims) are abrogated by later verses revealed during times of conflict or political tension (e.g., Quran 9:5, the "verse of the sword," though primarily about polytheists; or Quran 9:29, the "jizya verse" concerning People of the Book who fight against Muslims or refuse peaceful terms). However, a strong counter-argument from many classical and modern scholars is that these verses are not necessarily abrogated but apply to different situations. Verses of conciliation and recognition of righteousness would apply to peaceful, law-abiding People of the Book, while verses of confrontation or requiring tribute would apply to those who are actively hostile, break treaties, or are subdued in conflict within the context of the political realities of an Islamic state. This is where the principle of takhsis (specification or particularization) becomes crucial. Most classical scholars argue for the specificity of condemnatory verses. They maintain that verses which critique or condemn certain actions or groups among the Jews (or Christians) are khas – they apply to those specific individuals or groups who committed particular offenses (like treachery, active political hostility, blasphemy, or persistent rejection of clear divine signs) at a specific historical juncture. They do not constitute an 'amm (general) condemnation of all Jews (or all People of the Book) for all time. For example, if a Jewish tribe in Medina, such as Banu Qurayza, was deemed to have broken a treaty and acted with hostility, Quranic verses condemning that action (e.g., related to Quran 33:26) would be specific to that group and that event, not a blanket condemnation of all Jews in perpetuity. This principle of specificity is critical for a nuanced understanding. It prevents the universalization of polemical or conflict-specific verses into timeless statements of essential enmity. The verses affirming the People of the Book, their prophets, their scriptures (in their original form), and the righteousness of some among them (like Quran 2:62, 3:113-115, 5:69) would remain operative and applicable to those Jews and Christians who are peaceful, righteous, and uphold monotheistic values. This mainstream approach, which prioritizes harmonization and specification over widespread abrogation, is essential to avoid misinterpreting the Quran as monolithically hostile. The choice of hermeneutical principle—abrogation versus specification/harmonization—profoundly affects the resulting interpretation and its implications for interfaith relations. Distinguishing Theological Polemic from Racial Anti-Semitism A fundamental distinction must be made between the nature of inter-religious discourse in the 7th century and the modern phenomenon of racial anti-Semitism. The Quran's engagement with Jewish (and Christian) communities, even when critical or condemnatory, operates within the realm of theological polemic, which was a common feature of religious discourse in the pre-modern era. This theological polemic centres on core issues of: Covenant Fidelity: The Quran frequently reminds the Children of Israel of their covenant with God and critiques instances where, from the Quranic perspective, they failed to uphold it (e.g., Quran 2:40, 5:13). Acceptance or Rejection of Prophets: A central theme is the call to accept Prophet Muhammad as the continuation of the line of prophets sent to them. Rejection of this claim becomes a point of strong contention (e.g., Quran 2:89-91). Adherence to Divine Law: Critiques are levelled against perceived deviations from, or misinterpretations of, divine law, including the Sabbath (e.g., Quran 2:65) or dietary laws. Theological Conceptions of God: The Quran staunchly defends radical monotheism (tawhid) and refutes any claims or actions perceived as compromising it, such as alleged statements about God's attributes (e.g., Quran 3:181, 5:64) or the claim in Quran 9:30 that "Ezra is the son of God" (a claim whose historical basis among mainstream Jewish groups is debated by scholars, possibly referring to a fringe sect or a misunderstanding). These are critiques based on beliefs, actions, interpretations of scripture, and responses to divine messages. The Quran's categorization of humanity is primarily based on faith and conduct: believers (mu'minun), disbelievers (kafirun), Family of the Book (Ahl al-Kitab), hypocrites (munafiqun), polytheists (mushrikun), and the righteous (salihun). There is an absence of racial categories in this discourse in the modern sense. The Banu Isra'il are addressed as a community with a specific covenantal history with God, recognized for their lineage from Prophet Jacob (Israel), but the Quran's primary concern is their spiritual and moral response to divine guidance, not their ethnicity as an immutable biological or racial characteristic. Modern anti-Semitism, as it emerged particularly from the 19th century onwards in Europe, is fundamentally different. It is characterized by racial theories that impute inherent, immutable, and negative biological, cultural, or characterological traits to all Jewish people, regardless of their individual beliefs, actions, or level of religious observance. This racialized hatred, which attributes collective guilt and demonic qualities to "the Jew" as an abstract entity, is foreign to the Quranic worldview and the intellectual framework of 7th-century Arabia. The Quran does not speak of Jews in terms of race or bloodline as the primary determinant of their character or destiny. Therefore, retroactively imposing the label of "racial anti-Semitism" onto Quranic verses without acknowledging this fundamental distinction in the nature of the critique is anachronistic and misleading. While theological polemics can be harsh, and can, unfortunately, be decontextualized and misused by later generations to fuel animosity or justify prejudice (as discussed in the next section), they are different in their origin, nature, and intent from racially motivated hatred. The danger lies in retroactively imposing modern racial frameworks onto pre-modern texts, thereby distorting their original meaning and context. From Classical Tafsir to Modern Extremism The interpretation of Quranic verses, especially those concerning other religious communities, has never been monolithic. Throughout Islamic history, classical tafsir (exegesis) has, for the most part, contextualized the "problematic" verses, often linking them to specific historical events, theological arguments, or particular groups whose behaviour was being critiqued. While the language could be stern, reflecting the polemical environment, these interpretations generally did not call for a perpetual, indiscriminate hatred or persecution of all Jews simply for being Jewish. Classical commentators like al-Tabari (d. 923), al-Zamakhshari (d. 1144), Fakhr al-Din al-Razi (d. 1210), al-Qurtubi (d. 1273), and Ibn Kathir (d. 1373), despite their individual theological leanings and the socio-political contexts in which they wrote, generally approached these verses by: Providing asbab al-nuzul (occasions of revelation) where known, linking verses to specific incidents or queries. Explaining linguistic nuances of the Arabic terms. Relating them to other Quranic verses or Hadith (prophetic traditions). Debating whether a verse had a general ('amm) or specific (khas) application. For example, when discussing verses like Quran 5:82 ("You will surely find the most intense of the people in animosity toward the believers [to be] the Jews..."), commentators like al-Tabari would often specify that this referred to those Jews contemporary to the Prophet who actively opposed him. Similarly, the "apes and swine" verses (e.g., Quran 2:65, 5:60) were almost universally understood by classical exegetes as punishment for a specific historical group for a particular transgression (Sabbath-breaking), not as a general descriptor of all Jews. Ibn Kathir, for instance, while sometimes employing harsh polemical language reflecting medieval inter-religious tensions, still typically contextualized such verses historically. There was a diversity of opinions within classical tafsir regarding the scope and implications of such verses, but the predominant trend was towards specificity for condemnatory passages. Islamic law (Shariah), derived from the Quran and Sunnah (Prophet's practice), developed frameworks for the Family of the Book (Ahl al-Kitab) to live within Muslim societies under the status of dhimmi. This status granted them protection of life, property, and freedom of religious practice, along with internal autonomy in managing their communal affairs, albeit with certain restrictions and the payment of a special poll tax (jizya, as mentioned in Quran 9:29). While the application of dhimmi status varied across different historical periods and regions, and was not always ideal or consistently applied without discrimination, this historical reality of coexistence, often peaceful and even mutually beneficial (as seen in the "Golden Age" in Muslim Spain for Jews), is far removed from the genocidal intent and racial ideology of modern anti-Semitism. Scholars like Norman Stillman, in "The Jews of Arab Lands," distinguish between the theological critiques found in the Quran and the more "demonic" stereotypes that developed in Christian Europe, noting the general absence of the latter in classical Islamic societies. However, it is an undeniable and tragic reality that in the modern era, particularly with the rise of political Islamism, the intensification of the Arab-Israeli conflict, and the spread of global extremist ideologies, certain Quranic verses have been decontextualized, selectively quoted, and weaponized by extremist groups and ideologues to promote virulent anti-Jewish sentiment. This modern anti-Jewish rhetoric often mirrors the tropes and conspiracy theories of 19th and 20th-century European anti-Semitism (e.g., "The Protocols of the Elders of Zion" being translated and disseminated in some Muslim contexts), which are then anachronistically projected back onto Quranic verses. Groups like Hamas, Al-Qaeda, ISIS, and various radical preachers may selectively quote verses like Quran 5:82 (enmity of Jews), Quran 5:64 ("hand of God is chained" or "they strive to spread corruption"), or the "apes and swine" passages (Quran 2:65, 5:60), stripping them of their historical, linguistic, and classical interpretive contexts. In these extremist interpretations, specific historical condemnations are transformed into timeless, essentialist traits of all Jews, justifying hatred, violence, and the denial of Jewish history and connection to the land. For example, Mahmoud Abbas, in a 2018 speech, controversially cited European Jewish historical involvement in finance as the cause of European animosity, echoing tropes that some attempt to link to Quranic verses like 5:64 about "spreading corruption," illustrating how Quranic rhetoric can be weaponized in modern conflicts. Critics of Islam often highlight these extremist interpretations or the verses themselves (e.g., citing 2:65, 5:60, 5:82, 9:30) as definitive proof of inherent Quranic anti-Semitism, frequently overlooking or dismissing the complex hermeneutics provided by mainstream Islamic scholarship. This abusive hermeneutic is a significant departure from mainstream classical scholarship and the ethical teachings of Islam. It highlights the critical responsibility of contemporary Muslim scholars, thinkers, and educators to actively promote context-sensitive, ethically responsible, and historically informed interpretations of the Quran. Scholars like Tariq Ramadan, Khaled Abou El Fadl, Asma Barlas, Farid Esack, and Abdulaziz Sachedina emphasize ethical readings that oppose all forms of bigotry. They argue that Quranic criticism is ethical, not ethnic, and that true Islamic ethics demand pluralism, solidarity, and dialogue (cf. Quran 3:64, 29:46). They stress the importance of understanding the Quran's calls for justice (e.g., Quran 4:135, "O you who have believed, be persistently standing firm in justice, witnesses for God, even if it be against yourselves or parents and relatives"), its recognition of righteous People of the Book, and its overarching message of mercy (rahmah), while contextualizing polemical passages within their original settings. Avoiding Oversimplification The Quran's portrayal of Jews, encompassing both Banu Israʾil (Children of Israel) and al-Yahud (the Jews), is undeniably complex and multifaceted. It cannot be reduced to a simplistic charge of inherent anti-Semitism or, conversely, to an unblemished record of interfaith harmony. The text itself contains a spectrum of attitudes and statements, reflecting different historical moments, theological arguments, and polemical contexts. A careful, hermeneutically informed examination reveals that the Quran holds Israelite prophets like Moses, David, and Solomon in the highest esteem, repeatedly acknowledging the divine origin of the Torah and praising righteous individuals among the People of the Book who remained true to their covenant and monotheistic faith (e.g., Quran 2:47, 3:113-115, 5:44, 2:62, 5:69). This positive appraisal forms a significant part of the Quranic narrative. Simultaneously, the Quran contains strong condemnations and stern critiques. However, these are consistently directed at specific actions, beliefs, and attitudes of particular Jewish groups encountered during the Prophet Muhammad's ministry in Medina or in the historical accounts of the Children of Israel. These critiques typically relate to the rejection of prophets (including Muhammad), alleged distortions of scripture (tahrif), breaches of covenants and treaties, theological claims deemed unacceptable (e.g., about God's attributes), or moral failings like greed and arrogance. The crucial distinction, often overlooked in polemical discussions, is between condemning specific actions or beliefs of particular groups in history and condemning an entire people (Jews) for all time based on an inherent, immutable racial or ethnic flaw. Classical Islamic exegesis, by and large, understood these critical verses as responses to particular historical circumstances and behaviours. Principles like occasions of revelation and takhsis (specification – applying condemnations to specific offending parties rather than universally) were employed to contextualize these verses. The Quranic narrative itself often distinguishes, for example, by saying "a party of them" (fariqun minhum) or "some of them," implicitly differentiating from others. Therefore, to assert that there are "definitely anti-Semitic" verses in the Quran, using the term "anti-Semitic" in its modern, racialized meaning (i.e., hatred of Jews as a race), is to commit an anachronism. It involves retroactively imposing a 19th-century European racial ideology onto a 7th-century Arabian religious text whose framework was theological and moral, not racial. While some verses are undeniably harsh in their critique and express strong disapproval of certain Jewish groups for specific historical and theological reasons (constituting what might be termed theological "anti-Judaism" or polemic), interpreting them as inherently and irredeemably "anti-Semitic" in the modern sense requires overlooking crucial hermeneutical principles: historical context, linguistic nuance, the principle of specificity, the theological (rather than racial) nature of the critique, and the Quran's own internal distinctions and affirmations concerning the People of the Book. The challenge for contemporary readers, both Muslim and non-Muslim, is to engage with these verses responsibly. This involves a commitment to understanding their original context and resisting interpretations that decontextualize them to fuel hatred, prejudice, or violence. The misuse of Quranic verses by extremist groups to promote modern anti-Semitism is a serious and deplorable phenomenon. This underscores the urgent and ongoing need for sound, ethical hermeneutics that align with the Quran's broader messages of justice, compassion, the sanctity of life, and the recognition of religious plurality within a monotheistic framework (Quran 49:13, "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you."). Ultimately, while the Quranic text contains passages that are critical, and sometimes harshly so, of certain Jewish actions and beliefs in specific historical contexts, a nuanced, context-sensitive, and holistic hermeneutical approach does not support the conclusion that the Quran is an inherently anti-Semitic document in the modern racial sense. The ongoing need for critical engagement with the text is paramount to foster interfaith understanding, combat misinterpretations that fuel animosity, and reclaim the ethical core of religious traditions. Bibliography Abdel Haleem, M.A.S. Understanding the Qur’an: Themes and Style. London: I.B. Tauris, 1999. Barlas, Asma. “Believing Women” in Islam: Unreading Patriarchal Interpretations of the Qur’an. Austin: University of Texas Press, 2002. Esack, Farid. Qur’an, Liberation and Pluralism. Oxford: Oneworld, 1997. Firestone, Reuven. Is the Qur’an “Antisemitic”? In Confronting Antisemitism from the Perspectives of Christianity, Islam, and Judaism, edited by Armin Lange, Kerstin Mayerhofer, Dina Porat, and Lawrence H. Schiffman, 87–108. Berlin: De Gruyter, 2020. Firestone, Reuven. Jihad: The Origin of Holy War in Islam. New York: Oxford: University Press, 1999. Sachedina, Abdulaziz. The Islamic Roots of Democratic Pluralism. New York: Oxford University Press, 2001. Said, Edward. Covering Islam. New York: Vintage, 1997. Stillman, Norman A. The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society, 1979. -------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/anti-semitism-quran/d/135931 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism