You could not be signed in. Sign In Forgot password? Don't have an account? Sign in via your Institution Sign in. Purchase Subscription prices and ordering for this journal Short-term Access To purchase short term access, please sign in to your Oxford Academic account above. This article is also available for rental through DeepDyve. View Metrics. Email alerts Article activity alert. New issue alert. Muslim- Jewish Relations in Israel. The Arabs in Israel. Judeo- Arab Associations in Israel.
In the Territories. Survival of the Jewish Community in Turkey. Iranian Paradoxes. Muslim Anti- Semitism: Old or New? Relations between Jews and Muslims in Hebrew Literature. Jewish Figures in Modern Arabic Literature. Figures of the Israeli in Palestinian Literature.
Looking at the Other: Israeli and Palestinian Cinemas. Prologue Recapitulating the Positives without Giving in to Myth. Arabic Translations of the Hebrew Bible. Hebrew, Arabic: A Comparative View. Rituals: Similarities, Infl uences, and Processes of Differentiation. Prayer in Judaism and Islam. Shabbat and Friday in Judaism and Islam. Philip C. Almond does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
It is often assumed that the God of Islam is a fierce war-like deity , in contrast to the God of Christianity and Judaism, who is one of love and mercy. And yet, despite the manifest differences in how they practise their religions, Jews, Christians and Muslims all worship the same God.
The founder of Islam, Muhammad, saw himself as the last in a line of prophets that reached back through Jesus to Moses, beyond him to Abraham and as far back as Noah.
According to the Quran, God known as Allah revealed to Muhammad:. Thus, since Muhammad inherited the Jewish and Christian understandings of God, it is not surprising that the God of Muhammad, Jesus and Moses has a similarly complex and ambivalent character — a blend of benevolence and compassion, combined with wrath and anger.
If you were obedient to his commands, he could be all sweetness and light. To those who turned to him in repentance, this God was above all else merciful and all-forgiving. But those who failed to find the path or, having found it failed to follow it, would know his judgment and wrath. The God of the Old Testament was both good and evil.
Jump to navigation. Download PDF version of the article. Relations among Muslims, Jews, and Christians have been shaped not only by the theologies and beliefs of the three religions, but also, and often more strongly, by the historical circumstances in which they are found.
As a result, history has become a foundation for religious understanding. Ethnic identities have sometimes been conflated with religious identities by both outsiders and insiders, complicating the task of analyzing intergroup and intercommunal relations. For example, Muslims have often been equated with Arabs, effacing the existence of Christian and Jewish Arabs i.
Visions of the past have had a strong influence on each of the religions, and none more strongly than Islam. Many Muslims have as keen an awareness of the events around the time of the Prophet as they do their own time. This same historical consciousness is also present among Jews and Christians, as each group makes claims for positions and status in Islamic societies. Arabia was an important trade route for goods coming from the Far East and Africa and was strategically important for each empire's defense.
Around fifty years earlier, the last Jewish kingdom in southern Arabia allied with the Persians and was defeated and replaced by a Christian Monophysite army from Abyssinia allied with Byzantium. Abraha and his forces were, however, defeated. The Hijaz had numerous Jewish settlements, most of long standing, dating to at least the time of the destruction of the Second Temple in 70 CE.
The Jews of the Hijaz seem to have been mostly independent, but we find evidence of their being allied with both Byzantium and the Persians. When Muhammad had his first revelation in CE, his wife Khadija sought the advice of her cousin, Waraqa ibn Nawfal, a hanif , learned in Jewish and Christian scriptures.
Muhammad eventually declared that he was a continuation of the prophetic traditions of Judaism and Christianity, claiming that he had been foretold in Jewish and Christian scripture. A central doctrine of Islam places Muhammad at the end of a chain of prophets from God, starting with Adam and embracing the major prophetic figures of Judaism and Christianity, including Abraham, Moses, and Jesus.
Denial of this central idea by Jews and Christians is said to be a result of the corruption of the sacred texts, either inadvertently or on purpose. Some Jews are represented as hostile to Muhammad and his mission, while others become allies with him.
Nevertheless, Muhammad had frequent contact with Christians from the southern areas of Najran and Ethiopia, disputing with them as he had with the Jews over matters of religious belief and practice. The traditions surrounding the sending of the Muslims to Ethiopia represent the ruler as seeing little difference between Islam and Christianity.
Jews and Christians were theoretically expelled from Arabia, or, at least, the Hijaz, but later evidence shows that Jews and Christians remained for centuries afterward. As late as the eighteenth century, for example, Jewish Bedouins roamed northwestern Arabia, and Christian Arabs were found in numerous settlements throughout Arabia.
The period of the first caliphs and the subsequent era of the Umayyads was a time in which Muslims, Jews, and Christians negotiated the new power arrangements. The parameters of Dhimmi status were developed, and both head and land taxes were paid to the Muslim caliphs through representatives and not individually. For the Jews, the Resh Geluta or Exilarch was from the Rabbinic branch of Judaism, it became the dominant form, generally displacing other groups.
For the newly forming Islamic state, the loyalty of the Exilarch, and, by extension, the Jews, added legitimacy to Muslim claims to legitimate rule over its various non-Muslim populations.
0コメント