Its is a fallacy of the Koran promotes anti-Semitism

Hesham A. Hassaballa, Independent Writers' Syndicate, Director, Islam in Public Action Committee, Chicago, USA

Last month, 300 copies of the Koran were removed from Los Angeles public school libraries because of a commentary that was offensive to Jews. It will be replaced by a less objectionable version, resolving a dispute that helped calm tense relations between Southern California Muslims and Jews. The commentary read, "The Jews in their arrogance claimed that all wisdom and knowledge of Allah was enclosed in their hearts. Their claim was not only arrogance but blasphemy."

First of all, it is important to note that the objectionable passage was the translator's commentary, and not Koranic text. Nevertheless, this situation might give rise to the notion that the Koran contains passages that are anti-Semitic. Some have even claimed that the Koran says Jews are consigned to "humiliation and wretchedness" (2:61), try to introduce corruption (5:64), have always been disobedient (5:78), and are enemies of God (2:97-98).

The truth of the matter is that the Koran says nothing of the sort. When sincere scholarship and exegesis is applied to the Koran, it becomes absolutely clear that the claim of the Koran's anti-Semitism is an absurd fallacy. In the Koran, Jews and Christians are given the noble title of "People of the Book." The Torah is described as "a guide to mankind" (3:3) and the Gospel of Jesus as having "guidance and light" (5:46).

The Jewish Prophets that are named in the Koran are honored: "And we gave him (Abraham) Isaac and Jacob, each did We guide, and Noah We did guide before; and of his descendants David, Solomon, Job, Joseph, and Aaron; and thus do We reward those who do good. And Zechariah, John (the Baptist), Jesus, and Elias; every one was of the righteous. And Ishmael, Elisha, Jonah, and Lot; each one we favored above all others" (6:84-86).

Further belying the accusation of the Koran's anti-Semitism is this passage: "Those who believe and those who are Jews, Christians, and Sabeans; any who believe in God and the Last Day and work righteousness shall have their reward with their Lord and on them shall be no fear and they will not grieve" (2:62).When addressing verses that, on the surface, seem to be derogatory toward Jews, it is essential that the verses be placed in context. Verse 2:61 refers to those of the Children of Israel who were disobedient to Moses after being freed from Egyptian bondage, not all Jews.

The text of verses 2:97-98 refer to those who are "enemies of Archangel Gabriel," not Jews. Verses 5:64 and 5:78 speak of the Jews who were disobedient to God and His Prophets, again not all Jews. I can go on and on. If one has to resort to misquoting Koranic verses in order to prove its "anti-Semitism," then is there really any anti-Semitism in the Koran at all?

Islam commands the deepest respect for both Jews and Christians, and the Koran does not contain verses that defame either religious community. Scholarship that employs quoting verses out of context is insincere and disingenuous and leads to false conclusions that do a grave disservice.

Biblical verses, quoted out of context, have been used to condone murder, violence, slavery, racism, and anti-Semitism, in the name of God, throughout history. Is it fair to characterize those misinterpretations of Scripture as tenets of Christianity or Judaism? Absolutely not. Islam and its Scripture, therefore, should be accorded this same courtesy.