Is the Quran incorrect about Jewish beliefs?
The Qur'an addresses the beliefs and actions of the Jewish people in several verses, often highlighting their historical context and their responses to prophetic messages. For instance, in Surah Al-Baqarah, Allah challenges the claims of some Jews who assert that they believe only in the revelations given to them while rejecting the message brought by the Prophet Muhammad ﷺ. The verse states, And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess.
2:91.
Tafsir Ibn Kathir explains that this verse illustrates how these individuals claimed their faith was sufficient with the Torah, yet they were aware that the new revelation confirmed their scriptures. Thus, their rejection of the Qur'an is portrayed as a conscious denial of the truth rather than a misunderstanding of their beliefs.
Additionally, the Qur'an critiques the actions of some among the Jewish community who, despite receiving clear signs from prophets like Moses, engaged in disbelief and wrongdoing, such as the incident of the Golden Calf. This is discussed further in the tafsir, which emphasizes their historical transgressions against prophets despite recognizing their truth.
In sum, the Qur'an does not assert that all Jews hold incorrect beliefs universally, but it critiques specific attitudes and actions of certain individuals and communities that rejected the new message while being aware of their own scriptures' truth. This nuanced approach suggests that the Qur'an is addressing particular historical contexts and behaviors rather than making blanket statements about Jewish beliefs as a whole.
Sources
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2:91 · Al-Baqara
2:91 · Muhammad Marmaduke Pickthall
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًۭا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers?
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Tafsir Ibn Kathir on 2:91
Tafsir Ibn Kathir · 2:91
In this verse, Allah addresses the Jews and others among the People of the Book: when they are told to believe in what Allah has revealed — that is, to believe in the message given to Muhammad (peace be upon him), confirm it, and follow it — they respond by saying, "We believe only in what was revealed to us." Meaning, they claim their faith is sufficient with their own scriptures, the Torah and the Gospel, and they refuse to acknowledge any revelation that comes after them. However, this denial targets something that is indeed the truth, confirming and validating what is with them. They are aware that what was revealed to Muhammad is the truth and complements their own scriptures, yet they reject it. This is made clear by the grammatical construction indicating their rejection occurs while affirming the truth of Muhammad’s revelation in relation to their scriptures. Thus, the evidence is firmly established against them. This is supported by the Qur’an in another verse: "Those to whom We gave the Scripture recognize it as they recognize their own sons." (2:146) Then Allah challenges their claim of faith with the question: "Why then do you kill the prophets of Allah before, if you truly believe?" This rebuke means: If you assert belief in what was revealed to you, why did you kill the prophets who came to you, confirming the Torah you possess and ruling by it without abrogation, even though you knew they were truthful? You killed them out of jealousy, resentment, stubbornness, and arrogance towards the messengers of Allah. Your following is nothing but whims, desires, and opinions, as Allah says elsewhere: "Whenever a messenger comes to you with what your souls do not desire, some you reject, and some you kill." (2:87) Al-Suddi comments that in this verse, Allah reproaches them, saying: "Say, why do you kill the prophets of Allah before, if you are believers?" Abu Ja’far ibn Jarir elaborates that this addresses the Jews of Bani Israel: when they say "We believe only in what was revealed to us," Allah challenges their claim by asking why they killed His prophets, even though Allah forbade killing them in the revealed scripture and commanded obedience and affirmation of them. This denial and blame expose their falsehood in claiming belief. The verse continues: "And indeed, Moses came to you with clear proofs," meaning explicit signs and definitive evidence that he was a messenger of Allah, confirming that there is no god but Him. These clear proofs include the great miracles witnessed by the Israelites: the flood, locusts, lice, frogs, blood, the staff, the hand, the splitting of the sea, the cloud shade, manna and quails, the rock, and other wonders. Yet despite these signs, they took the calf as a god instead of Allah during the time of Moses and his clear miracles. The phrase "after that" refers to the period after Moses ascended Mount Sinai to commune with Allah, as indicated elsewhere in the Qur’an: "And the people of Moses took, after him, from their ornaments a calf — a body with a voice." (7:148) Finally, Allah says, "And you are wrongdoers," referring to their wrongful act of worshiping the calf even though they knew there is no god except Allah, as they acknowledged when they saw the error of their ways and pleaded for Allah’s mercy and forgiveness. (7:149)
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