Editing Antisemitism in Islam (section)

===Judaism in Islamic theology===
According to [[Bernard Lewis]], there is nothing in [[Islamic theology]], with one single exception,{{which|date=October 2023}} that can be considered refutations of Judaism or ferocious anti-Jewish diatribes.<ref>Lewis (1999) p. 126</ref> Lewis and [[Jerome Chanes|Chanes]] suggest that, for a variety of reasons, Muslims were not antisemitic for the most part. The Quran, like Judaism, orders Muslims to profess strict monotheism. It also rejects the stories of [[Jewish deicide]] as a blasphemous absurdity, and other similar stories in the [[Gospels]] play no part in the Muslim educational system. The Quran does not present itself as a fulfillment of the [[Hebrew Bible]] but rather a restoration of its original message (see [[Tahrif]] for such claimed alterations and [[Tawrat]] for the Islamic understanding of the Torah as an [[Islamic holy book]]). In such a line of argument, no clash of interpretations between Judaism and Islam can arise.<ref>Lewis (1999), pp. 117–118</ref><ref name="Chanes">Chanes, Jerome A (2004). ''Antisemitism''. Santa Barbara: ABC-CLIO. pp. 41–5.</ref>

In addition, Lewis argues that the Quran lacks popular Western traditions of 'guilt and betrayal'.<ref name="autogenerated4">Lewis (1999) p. 122</ref> Rosenblatt and Pinson suggest that the Quran teaches toleration of Judaism as a fellow monotheistic faith.<ref name="Rosenblatt">Pinson; Rosenblatt (1946) pp. 112–119</ref>

Lewis adds that negative attributes ascribed to subject religions (in this case Judaism and Christianity) are usually expressed in religious and social terms, but only very rarely in ethnic or racial terms. However, this does sometimes occur. The language of abuse is often quite strong. Lewis adduces that three Quranic verses ({{qref|2|65}}, {{qref|5|60}}, {{qref|7|166}}) ground conventional Muslim [[epithets]] for Jews (as [[apes]]) and Christians (as [[pigs]]).<ref>Lewis, ''The Jews and Islam'', pp. 33, 198</ref> The interpretation of these 'enigmatic'<ref>Firestone, p. 242 n.8</ref> passages in Islamic exegetics is highly complex, dealing as they do with infractions like breaking the Sabbath.<ref>On 2:62, the reference is to Jewish Sabbath breakers. See the synthesis of commentaries in Mahmoud Ayoub, ''The Qur'an and Its Interpreters'', SUNY Press, New York,1984, Vol. 1 pp. 108–116</ref> According to Goitein, the idea of Jewish Sabbath breakers turning into apes may reflect the influence of [[Yemen]]i [[midrash]]im.<ref>Gerald R. Hawting, ''The idea of idolatry and the emergence of Islam: from polemic to history'', Cambridge University Press, 1999 p. 105 n.45</ref> Firestone notes that the Qurayza tribe itself is described in Muslim sources as using the trope of being turned into apes if one breaks the Sabbath to justify not exploiting the Sabbath in order to attack Mohammad, when they were under siege.<ref>Firestone, p. 37</ref>

According to Stillman, the Quran praises [[Moses]], and depicts the Israelites as the recipients of divine favour.<ref name="Stillman2"/> The Quran dedicates many verses to the glorification of Hebrew prophets, says Leon Poliakov.<ref name="Poliakov74">Poliakov (1974) pp. 27, 41–3</ref> He quotes verse {{qref|6|85}} as an example,
<blockquote>And We blessed him with Isaac and Jacob. We guided them all as We previously guided Noah and those among his descendants: David, Solomon, Job, Joseph, Moses, and Aaron. This is how We reward the good-doers. Likewise, ˹We guided˺ Zachariah, John, Jesus, and Elias, who were all of the righteous. ˹We also guided˺ Ishmael, Elisha, Jonah, and Lot, favouring each over other people ˹of their time˺.</blockquote>