Monthly Archives: November 2020

Islam and Judaism: A Tragic Irony

Islam and Judaism: A tragic Irony by Peter Burrows – 11/14/20 

Muslims believe the Koran is the literal word of God, and in the Koran God commands Muslims to hate just about everybody, especially Jews. There are a number of verses, a.k.a., revelations, that make this hatred of Jews VERY clear. Two verses even say that Allah turned Jews into apes and pigs when they broke their sabbath. (2:65 and 5:60) 

Muslims believe this is the literal truth, that it actually happened and could happen again. Therefore, if you’re Jewish you’d better get your affairs in order. Any second now you could be rooting around out in the garbage or swinging around town on utility poles.   

You have to be a religious fanatic to actually believe something as ridiculous as that, and it doesn’t make you an “Islamophobe” or a “racist” to point that out.  I note that it’s only the Jews who are honored with this “apes and pigs” stuff; not Christians, pagans, agnostics, atheists or anybody else. Damn. I was hoping to wake up someday and REALLY surprise my wife. Oh, well — 

What I find ironic is that the Jews themselves may have been responsible for this Jew-hatred, this special enmity that goes back to the start of Islam, some 1,400 years ago. Let me explain: 

Muhammad spent the first 12 years of his “calling” preaching his message of monotheism and prophethood in Mecca, which was both a commercial hub and a center of pagan worship. He proved to be very good at alienating just about everybody; not so good at gathering converts.  He aroused such hostility with his in-your-face message of monotheism or damnation that the Meccans finally decided they would kill him. 

He and his followers wisely fled to Medina, some 300 miles away, where he was welcomed as just who he said he was: A Prophet sent by God.  The reason he was accepted in Medina is because the people of Medina WANTED TO BELIEVE HIM. Why? Because he was an ARAB prophet. This, in turn, needs a little explaining. 

Some of the Arab leaders in Medina, who were mostly illiterate and pagan, had heard of Muhammad, this person in Mecca who said he was a prophet sent by God, and they made an effort to meet him when they travelled there for commercial and religious events.  They had been told for years to expect the coming of such a prophet.  

And from whom did they hear this? The Jews of Medina.  The Jews? Aye, there’s the rub, Hamlet. The Jews claimed this future prophet was going to be a JEW who would lead the JEWS in a mighty kick-ass war against the oppressor du jour, and anybody else the Jews didn’t like. 

I think this was a typical belief of the times:  An Almighty God was going to send a savior to earth who would grab a sword, mount a steed and lead his people to victory over the Romans — or the Egyptians, or the Persians, etc., etc. Jesus? He didn’t count. “Turn the other cheek?” How silly. That wasn’t going to kill anybody.   

Furthermore, the Arabs in Medina had been told that they would not escape the wrath of this future Jewish savior. In Ibn Ishaq’s biography of Muhammad, a Medina Arab made this telling observation: 

“What induced us to accept Islam, apart from God’s mercy and guidance, was what we used to hear the Jews say. We were polytheists worshipping idols, while they were people of the scriptures with knowledge which we did not possess. There was continual enmity between us, and when we got the better of them and excited their hate, they said, ‘The time of a prophet who is to be sent has now come. We will kill you with his aid —.’ We often used to hear them say this. When God sent His apostle (i.e. Muhammad) we accepted him when he called us to God and we realized what their threat meant and joined him before them.  We believed in him but they denied him.” (Ibn Ishaq pg. 93, my emphasis.)  

This turned the tables on the Jews. Now the Arabs had a prophet and the Jews didn’t. Any hostility the Jews showed toward Muhammad was thus easily explained: “About this time the Jewish rabbis showed hostility to the apostle in envy, hatred and malice because God had chosen His apostle from the Arabs. — It was the Jewish rabbis who used to annoy the apostle with questions and introduce confusions so as to confound the truth with falsity.”  (Ibn Ishaq pg. 239, my emphasis.) 

In the Mawdudi translation of the Quran, there is a footnote to verse 2:108 that refers to those annoying questions: “The Jews, who were addicted to hair-splitting arguments, instigated the Muslims to ask the Prophet (peace be on him) a great many questions. God, therefore, cautioned the Muslims against following the example of the Jews in this matter and admonished them against unnecessary inquisitiveness.” 

God also saved Muhammad from his own contradictions with the abrogation verse, 2:106, but that’s another topic. For our purposes, the Jews earned Muhammad’s undying hatred because they questioned his revelations and disputed his self-proclaimed prophecy, something I think Muhammad truly believed in. Once he achieved the military prowess to avenge his “annoyance,” he proceeded to destroy the three Jewish tribes of Medina.    

It didn’t stop there. The very first verse of the Quran is a little prayer for Muslims to say many times a day. It has Muslims praying not to be like those who earned Allah’s anger, who are, according to Muhammad, “The Jews.”  

Muhammad also said about The Day of Judgement: “The hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say: ‘O Muslim! There is a Jew hiding behind me, so kill him.’”  (Sahih al-Bukhari book 52 Hadith 177.) 

That’s hatred on steroids. In retrospect, it all sounds a little childish; the Jews taunting the Arabs, who, when the chance arose, were happy to return the favor: “My prophet is bigger and badder than yours,” or something like that. Unfortunately, since both the Quran and what Muhammad said are eternal verities, Muhammad’s hatred of Jews 1400 years ago became a part of Islam, where it remains today and forever. 

It’s a fruitless speculation, but if the Jews of Medina had not threatened their polytheist Arab neighbors with talk of an imminent Jewish warrior-prophet who was going to kill them, maybe the Arabs wouldn’t have been so receptive to Muhammad. Maybe they would have also tired of this fanatic who kept telling them they were going to Hell unless they changed their ways. Maybe they would have finished the job the Meccans wanted to do. We’ll never know.    

So you want to learn about Islam —

So, you want to learn about Islam — by Peter Burrows 11/5/20 

The study of Islam can be a daunting task. There is so much canonical literature that it would take a LONG lifetime to read it all. To complicate things, the two major branches of Islam, Sunni and Shi’a, each have their own libraries, full of holy interpretations of the Koran and Muhammad’s guidance, and they are often in disagreement.  

Since the Sunnis are 85 percent of all Muslims, and since Sunni literature is widely available and Shi’a literature isn’t, we’ll stick to “just” the Sunnis’.  

While both branches use the same Koran, Islam’s holiest book, even there I would strongly recommend two different translations, detailed below, each of which has extensive explanatory and complementary explanations of various verses.  

The problem with a “straight,” unannotated Koran is that in spite of describing itself as a book in which “there is no doubt” (Verse 2:2), and which offers “a clear proof” (Verse 6:157) of its divinity, it’s full of contradictions and verses that are difficult, if not impossible, to understand.  

Over the centuries, this has motivated many of Islam’s devoted scholars to write extensive Tafsirs, a tafsir being a Koranic exegesis. (An exegesis is “critical explanation or analysis of a text.” My apologies to those of you who knew its meaning. El Dummy had to look it up.) 

Of the 30 or so tafsirs, the most respected is the Tafsir al-Tabari, written by an Islamic scholar named al-Tabari in the Ninth Century. A 30-volume edition was published in Cairo in 1903. If you find it inconvenient to travel to Cairo’s Al Azar University to enjoy all 30 volumes, you can buy a 13-volume set on Amazon, 8,000 pages, $300.   

Next would be the Tafsir Ibn Kathir, written in the 14th Century. Ibn Kathir relied on al-Tubari, added other sources and, I am told, is relatively easy to read. Ibn Kathir’s is probably the most relied upon tafsir.  Amazon has a 10-volme set, 6,600 pages, $208. 

Rivaling Ibn Kathir in popularity, is the Tafsir al-Jalalya. The work of two scholars who shared ‘Jalal’ in their names, it was published in 1505 and, wonder of wonders, is only one volume, a mere 675 pages; $40 at Amazon, paperback. 

Tafsirs are important because they embody scholarly consensus, which over the years has solidified into unassailable dogma, from which there can be NO disagreement. Any credible Islamic scholar should have all three of the above tafsirs. They total over 15,000 pages. 

You think that about does it? Oh, no-no-no, mon ami. We’re just getting started.  

The other problem with the Koran is that it specifically deifies the sayings and doings of Muhammad, Allah’s “Messenger.” Since the Koran does not, ostensibly, have anything in it that was said or done by Muhammad, we need to refer to the biographies of Muhammad, called the “sira”, and recollections of what Muhammad said and did, called the “hadith.” 

Unsurprisingly, there is some overlap between the two. Combined, the sira and hadith are called the “sunnah,” the way of Muhammad.   

The most important biography of Muhammad, and the only one I’ve ever seen referenced, is “The Life of Muhammad,” a translation by Alfred Guillaume, an Oxford professor, of Ibn Ishaq’s biography written in the Eighth Century, some of which has not survived. Guillaume supplemented his translation with numerous additions from other early sources, and the result is an 800-page scholastic tour de force.  

I hesitate to call an 800-page book “trivial,” but compared to the thousands of pages of hadith, stories about Muhammad, this biography/sira is trivial.   

Since the Koran says that Muhammad spoke for Allah, it is understandable that after his death, some Muslims fabricated self-serving stories about Muhammad. To sort the wheat from the chaff, a number of Islamic scholars set about determining which stories were true.  

The most respected scholar of hadith narrations was Muhammad al-Bukhari (810 AD – 870 AD). He spent 16 years traveling throughout lands ruled by Islam, and collected almost 600,000 hadiths. That’s right, 600,000! (For you pedants, the plural of hadith is ahadith, not hadiths.) 

Bukhari condensed these down to 7,500 in total, or about 2,600 if we take out repetitions and different versions of the same story. Amazon has a 10-volume set, 4,050 pages, for $220. The next most authentic hadith collection was by Muslim ibn al-Hajjaj, also known as Imam Muslim (822 – 875).  You can buy a seven-volume set, 4,000 pages, for $134 on Amazon.   

Those two collections of hadith are called “Sahih,” meaning, roughly, most authenticated, and have a status almost equal to the Koran. There are four other collections of hadith that are considered canonical by Sunni Muslims, and these are called “Sunan,” short for sunnah, the way of Muhamad.  From Wikipedia:  

The Six Canonical Books of Hadith: 

  1. Sahih al-Bukhari 
  2. Sahih Muslim 
  3. Sunan Abu Dawood 
  4. Sunan al-Tirmidhi 
  5. Sunan al-Nasa’i 
  6. Sunan ibn Majah 

You can find all of them on Amazon. I tried to get a total page count but Amazon was out of the four-volume set of al-Nasa’i and didn’t offer any details, e.g., number of pages. Abu Dawood’s three-volume set was “only” 1,200 pages; ibn Majah’s 5-volume set was 2,678 pages; al-Tirmidhi’s one-volume was 936 pages, and was probably an abridged version. 

As a rough guess, the above six total at least 15,000 pages and represent the principal “Gospels” of Sunni Islam. To these we must add some lesser but still important collections. Wikipedia lists 34 of these, which we’ll save for another life time. 

At this point, we’re somewhere over 30,000 pages of tafsir, sira and hadith. Before you shop for more bookshelves, you should check the Internet, where all of the above mentioned tafsirs and collections of hadith are available. I have Googled up “Tafsir Ibn Kathir” for specific verses on numerous occasions, and you can find all six of the above hadith collections at  

The Koran, sunnah and tafsirs form the basis for Islamic law, sharia. The Sunnis have four schools of Sharia jurisprudence: Hanafi, Maliki, Shafi’i, and Hanbali, named after the jurists associated with each. The Shafi’i book of law is The Reliance of the Traveller (sic), over 1,200 pages and available on Amazon for $55. I believe it is the best-known and most quoted book of Sharia law in Western nations. 

The Hanafi book of jurisprudence is the Al-Hidayah (The Guidance) and is available on Amazon, two volumes, for $65; about 1,000 pages.  The Maliki book is Al-Muwatta of Iman Maliki; 1,164 pages, $46. The best I could find on Hanbali was “The Mainstay – A Handbook of Hanbali Fiqh (law) for 456, only 347 pages. (I couldn’t find any of these posted on the Internet.)  

It is my understanding that these schools of jurisprudence are in total agreement on the basics of sharia law but differ on details. For example, zakat, charitable giving, is a basic requirement for Muslims, and there are eight groups of designated recipients, all Muslim, by the way. The Hanafi school allows the donor to designate amounts to each, the other schools require equal amounts to each, i.e., one-eighth.    

So, we must add at least 3,000 pages of “law book” to our total, which now stands at roughly 33,000 pages. (15k tafsirs + 15k hadith + 3k law.) That’s about as many pages as are in The Encyclopedia Britannica, and I’ve left out the most important text of all: The Koran.  

The shortest translation I have is by Yusif Ali and is 423 pages, first verse to last, no commentary. My favorite translation is by the renowned Pakistani Islamic scholar Sayyid Mawdudi and is 1,006 pages, Introduction to last verse. The Introduction and Forward are very important reads, so I’ve included those pages. Also, the text is extensively footnoted, with very clear interpretations.  

This translation is frequently given away to mosque visitors in England, which is how the Islamic expert Robert Spencer received his. I even have a photo of an imam presenting one to a visitor in a mosque in London. 

In very close second-place on my favorites list is “Interpretations of the Meanings of The Noble Qur’an In the English Language” by Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-Din Al-Hilali. It’s almost 900 pages and is also extensively footnoted. Adding to its length is an accompanying Arabic text.   

Which reminds me: before you undertake all of the above, if you really want to do it right, you should take the time to read and understand Arabic. If you take care of that little detail, then you will be able to say to someone who disagrees with you, “You can’t read Arabic, so you don’t know what you’re talking about.” That’s what the Muslims do. 

By now, most of you are thinking, “Enough, Burro, enough! What’s your damn point?” 

My point is that all of the above is unnecessary. Understanding Islam does not require much effort at all. A couple of bites is all you need to get the essential flavor. A different metaphor, one I bury at the end of long blogs because it might provoke devout Muslims to kill me, is that Islam is like a septic tank: once you pop the lid, you don’t need to dive in to know what it’s full of.  

My recommended “lid-popper” is my “How To Read The Koran (and understand Islam.)” It’s only 40 pages, but the gist is in the first 22 pages, through Appendix Two. For $5.00 I’ll send you a copy. I’d do it gratis but the Post Office charges me $4.00 because they say it is a “package.” Or, you can go to my blog site,, where it is a 23-page CRT read. Here’s a direct link: in a new tab)