There are many verses that mention Jews in the Quran. Quran recounts the story of the Children of Israel (Bani-Israel) who were children of Prophet Jacob (also known as Israel) and were waiting for a savior for many years. Prophet Moses (PBUH) was sent to them and rescued them from Pharaoh.

“[Remember] when We delivered you from Pharaoh’s clan who inflicted a terrible torment on you… And when We parted the sea with you, and We delivered you and drowned Pharaoh’s clan as you looked on” (2: 49 -50).

Allah mentions this blessing as a great gift for Jews in the Quran (Bani-Israel) and warns them not to forget God’s blessings:

“O Children of Israel! We delivered you from your enemy, and We appointed with you a tryst on the right side of the Mount … but do not overstep the bounds therein, so My anger should descend on you…” (20: 80- 1).

 Now, let’s see what happens to them after they pass the sea by Moses’ miracle.

The Israelites crossing of the Red Sea, Second Half of the 19th cen. Found in the collection of the State Museum of History, Architecture and Art, Rybinsk.

The appointment of Moses by God and Worshipping the Calf

“He (God) said, ‘O Moses, I have chosen you over the people with My messages and My speech. So take what I give you, and be among the grateful.” (7: 142) In this appointment, Moses was given the book which was “advice concerning all things and an elaboration of all things” (7: 145).

Moses had told his people that he would be going for a task for thirty days, but he came back after forty days. Ten days’ delay weakened Children of Israel’s (Bani-Israel) faith, and in Moses’ absence, they started to worship a calf made from their jewels. [1]

“The people of Moses took up in his absence a calf [cast] from their ornaments; a body that gave out a lowing sound.” (7: 148) However, when Moses returned and guided them again and they “realized they had gone astray, they said, ‘Should our Lord have no mercy on us, and forgive us, we will be surely among the losers’” (7: 149).

Bani-Israel’s ludicrous objections

One of the most important points that have repeatedly been narrated about the Jews in Quran is the complaints that they used to make. In different orders that were given to them by Moses, Jews in the Quran kept questioning and complaining in different situations, some of which are as follows:

Asking to see God

After spending forty nights in seclusion and dedicated worship, Moses was given the Tablets in which there were guidance and mercy for the believers. One might expect that Prophet Moses’ companions were ecstatic to witness the unique historical moments of the revelation of the Torah. However, instead, they said, “O Moses, we will not believe [that] you [received the Tablets] unless we see Allah visibly” (2:55).

Naturally, Moses tried to convince the Children of Israel about the impossibility of seeing God visually. However, they insisted on that irrational demand and consequently, they were seized by a thunderbolt [2].

Asking for specific foods

After the Israelites left the sea and started to march towards the promised land, Allah out of His mercy protected them from the blistering heat of the sun by sending clouds to move over their head, provided water for them from the miraculous stone, and sent the Mann and Salwa for them as food.

However, they complained to Moses that they no longer could put up with one kind of food. They asked him to call upon his Lord to make the barren land of Sinai produce edible vegetables such as green herbs, cucumbers, garlic, lentils, and onions.

Moses asked them which one would be better, to live free with honor and have one type of food or to live as slaves at the price of enjoying food variety?

“And when you said, ‘O Moses, ‘We will not put up with one kind of food. So invoke your Lord for us, so that He may bring forth for us of that which the earth grows—its greens and cucumbers, its garlic, lentils, and onions.’ He said, ‘Do you seek to replace what is superior with that which is inferior? Go down to any town, and you will indeed get what you ask for!’ So they were struck with abasement and poverty, and they earned Allah’s wrath. That, because they would deny the signs of Allah and kill the prophets unjustly. That, because they would disobey and commit transgressions” (2: 62).

Moses draws water from the Rock  by Francois Perrier

Mocking the rituals

After forty years of wandering in the wilderness, the Children of Israel eventually defeated the Amalekites under the leadership of Joshua and entered Jericho.

To thank this victory, Allah directed the Children of Israel to implore for divine forgiveness by entering with humbleness and by saying the word “hittatun.”  The word “hittatun” was a plea for divine forgiveness. In return, Allah promised to accept their prayers out of His mercy and increase the rewards of the righteous. However, most of them refused to utter the word “hittatun” properly and instead changed it to “hintattun” which meant give us wheat. They were so materialized in their mindset that they were ready to exchange the mercy of God with a handful of wheat grains [i].

Slaughtering a cow

A mysterious murder happened among the Jews in the Quran. The murderer accused an innocent man and because the murdered person was his uncle he made a huge fitna over it.
The Israelites kept guessing who might be the killer. In a short time, the guessing became rumors, rumors became accusations, and those accusations led to serious dispute and hostility.

The elders came to Prophet Moses and asked him to resolve the case. Moses implored for God’s help. Honouring his request, Allah instructed him to ask the Children of Israel to slaughter a cow and strike a part of its body (the tongue) with the corpse of the murdered man. In this way, Allah would reveal the murderer’s identity.

“And when Moses said to his people, ‘Allah commands you to slaughter a cow,’ they said, ‘Are you mocking us?’ He said, ‘I seek Allah’s protection lest I should be one of the ignorant!’” (2: 67)

However, the Israelites started to ask ludicrous questions about the qualities of the cow they were supposed to slaughter to the extent that in the end, they barely found one cow with the exact attributes.  

Their hearts became hard

They kept making so many complaints, and most of them forgot their hard days and the blessings that God had sent down to them, as a result of which their hearts hardened “so they (their hearts) are like stones, or even harder...” (2: 74).

Therefore, many years after Prophet Moses had passed away, Jews started to use religion as a tool to gain power by deceiving ignorant people under the mask of religion. They did it using many ways, most importantly by distorting the words of God: “a part of them would hear the word of Allah and then they would distort it after they had understood it, and they knew [what they were doing]?” (2: 75)

They also started writing new books in the name of God’s book, in which they brought into the religion of Moses what they wished: “So woe to them who write the Book with their hands and then say, ‘This is from Allah,’ that they may sell it for a paltry gain. So woe to them for what their hands have written, and woe to them for what they earn!” (2: 79)

Jewish racism at the time of Prophet Muhammad (PBUH&HP)

The huge amount of blessings and miracles that God gave exclusively to Bani-Israel made them believe that they are the higher race. Jews in the Quran were told in their book that the last prophet would be born in Saudi Arabia. Therefore, some of them migrated to that land to wait for him.

“Those who follow the Apostle, the untaught prophet, whose mention they find written with them in the Torah and the Evangel… they are the felicitous” (7: 157).

But when they saw that the last prophet was an Arab, they denied him. This racism existed among them from a long time ago and is remaining. They consider themselves as the superior race, “And they say, ‘The Fire shall not touch us except for a number of days.’ Say, ‘Have you taken a promise from Allah? If so, Allah will never break His promise. Do you ascribe to Allah what you do not know?’” (2: 80) “And they say, ‘No one will enter paradise except one who is a Jew or Christian.’ Those are their [false] hopes! Say, ‘Produce your evidence, should you be truthful’” (2: 111).

As they denied the last prophet out of ignorance and racist beliefs, God invited them to a challenge: “Say, ‘If the abode of the Hereafter was exclusively for you with Allah, and not for other people, then long for death, should you be truthful’” (2: 94).

Virtuous Jews in the Quran

Although the huge amount of racism among some of the Jews in the Quran is mentioned and is also observable these days worldwide, Allah excludes the real followers of Prophet Moses (PBUH) and emphasizes that “Among the people of Moses is a nation who guide [the people] by the truth and do justice thereby” (7: 159).

God would like the real Jews in the Quran who were not amongst the distorters of the book to know that their honest belief in God, His prophet, and the hereafter is accepted: “As for those who hold fast to the Book and maintain the prayer—indeed, We do not waste the reward of those who bring about reform” (7: 170).

In the next part of the article, we will see what happened to the religion of Moses (PBUH) that these days we face huge crimes and massacres in the name of Judaism. Is that Judaism or are a group of people, using the name of Judaism, trying to gain power using people’s purity and faithfulness? 

Notes:
[i] “And when We said, ‘Enter this town, and eat thereof freely whatever you wish, and enter while prostrating at the gate, and say, ‘‘Relieve [us of the burden of our sins],’’ so that We may forgive your iniquities and We will soon enhance the virtuous.’ But the wrongdoers changed the saying to other than what they were told. So We sent down on those who were wrongdoers a plague from the sky because of the transgressions they used to commit” (2: 58 -9).

References:

1. The Quran, Taha (20), 83-87
2. The Quran, Al-Baqarah (2), 55

The Qur'ān says, “Indeed, God enjoins justice and kindness.” (16:90) Given that the context of this verse pertains to the responsibilities of human beings toward their society, the term ‘justice’ should be interpreted as ‘social justice’. Thus, God has ordered human beings to uphold justice.
'Allāma Ṭabāṭabā'ī has said that social justice denotes treating each member of society in accordance with their merit and ensuring everyone receives their rights. This social quality is an obligation that responsible individuals must observe [1]

The establishment of social justice is one of the most important teachings of divine prophets ('a). Hence they strived to explain its essence and scientific principles, inculcate its spirit within humanity, and compel its acceptance as a cornerstone upon which earthly life depends. Anyone with basic knowledge of religious teachings understands that the establishment of social justice enlivens God's religion. 

Thus, until justice prevails, true religion remains incomplete. Similarly, until universal social justice takes root, the fulfillment of religious and legal obligations remain unattained. [2]

The absence of social justice historically has been the cause of most revolutions. Noble-minded reformers have consistently started their movements with the of establishing social justice and eradicating discrimination. The Prophet (ṣ) said that “Justice in social struggle is like a guardian shield which protects people from oppression; and it is like a stable paradise that perpetually bestows its blessings” [3]

Although it is necessary for everyone to respect one another's rights, it is more important for a leader [to respect human rights]. In this regard, Imām 'Alī ('a) told his commanders that neglecting people's rights equates to ruin [4]. Additional, Imām Riḍā ('a) said that the Household (Ahl al-Bayt) of the Prophet (ṣ) are guardians and protectors of the believers' rights [5]

However, it is not solely leaders who must foster social justice; Islām has said both leaders and followers possess rights. Social justice can only thrive when everyone's rights are upheld. Imām 'Alī ('a) said that mutual respect between leaders and followers results in the elevation of righteousness, the revelation of religious principles, and the solidification of just characteristics.[6]

Characteristics of Social Justice

1.    Meritocracy

One of the most important characteristics of social justice is meritocracy, which means entailing the assignment of roles and responsibility based on individual merit. Justice mandates that the most qualified individuals are given precedence for opportunities and higher positions. 

Imām 'Alī ('a) instructed Mālik Ashtar to appoint individuals to different positions in accordance with their merit (Nahj al-Balāgha, letter to Malik Ashtar). The Prophet (s) emphasized that it is treachery to appoint less qualified people to positions of authority [7]

2.    Prioritizing the Rights of the Impoverished and Needy

Another characteristic of social justice is paying attention to the rights of the poor and needy. Injustice is a contributing factor to poverty, which in turn breeds various hardships. Luqman said that of all the bitterness he had encountered, poverty was the harshest. The Prophet (s) said that poverty, pain, enmity, and fire are never trivial [8], and that poverty represents a significant form of death [9]

These reports show that leaders have heavy responsibilities, because the poor need justice more than other people. 

3.    Respecting People's Rights 

When oppression becomes prevalent in society, leaders should not merely distance themselves from it; they ought to stand up and fight for the rights of the oppressed. In fact, all individuals must resist remaining silent when others endure oppression, as passivity equates to complicity in oppression.

Furthermore, not only oppression destroys everything, including culture, economics, wisdom, ability, talent, innovation, etc. but also it is the biggest obstacle to establish justice within society. Imam 'Alī ('a) asserted that ending oppression is a prerequisite for justice.

4.    Equity and Impartiality

It has been reported that one day a rich man and a poor man were sitting next to each other. The rich man pulled his face at the poor man and adjusting his clothes. Observing this the Prophet (ṣ) asked the rich man “Are you afraid that some of his poverty will be transmitted to you?” [10]

The Prophet (s), both in words and acts, paid attention to this important characteristic. For example, when a woman from the Banī Makhzūm tribe committed theft and the people asked the Prophet (s) to judge, her family, who were still influenced by the customs of the class system, considered execution of punishment to be shameful for their aristocratic family. As a result, they started looking for ways to prevent the punishment. To this end, they coerced Usama ibn Zayd, whom the Prophet (s) held in deep affection, to intercede with the Prophet (s) and halt the punishment. However, scarcely had Usama begun to speak when the Prophet (s) grew angry and said no one should stop him from implementing God's laws. Usama promptly sought forgiveness. Later that day, the Prophet (s), aiming to dispel any perception of favoritism, addressed the incident in a speech. He said “Throughout history, tribes and nations declined and vanished due to favoritism in justice’s administration. When both an aristocrat and a commoner committed the same crime, they would punish the commoner while granting impunity to the aristocrat. I swear by the God in whose hands hold my life that I shall spare no one from punishment, regardless of their social standing, whether high or low” [11]

On a different occasion, when Umm Hānī, Imām Alī's sister, went to see him, the Imam gave her twenty dirhams. When she asked her non-Arab bondswoman about her received amount, the female slave said she had also been given twenty dirhams. Incensed by this equality, Umm Hānī confronted her brother, Imam Ali, in protest. In response, the Imam sent her back with these words: “Go back, and may God forgive you. In the Book of God, we have not found any preference for Ishmael over Isaac” [12]

5.    Distinction between the Benevolent and the Malevolent

A leader must avoid treating benevolent and malevolent individuals equally, as this engenders injustice. Imām Alī ('a) instructed Mālik Ashtar to avoid treating benevolent and malevolent individuals equally, because doing so could discourage the benevolent and embolden the malevolent. Instead, everyone should be rewarded according to their deeds.[13]
   

       
          references 

1. (Al-Mīzān fī Tafsīr al-Qur'ān, vol. 24, pp. 243-246).
2. (Al-Ḥayāt, vol. 2, p. 97).
3. (al-Ḥadīth – Riwayāt-e Tarbiyyatī, vol. 2, p. 265). 
4. (Nahj al-Balāgha, letter no. 79)
5. (Musnad al-Imām al-Riḍā, ('a), vol. 1, p. 136). 
6. (Nahj al-Balāgha, sermon no. 216). 
7. (Al-Ta'ajub, p. 59).
8. (Nahj al-Faṣāha, saying no. 252)
9. (Nahj al-Balāgha, saying no. 163).
10. (Majmu'at Waram, vol. 1, p. 214).
11. (Ṣaḥīḥ Bukhārī, vol. 5, p. 152).
12. (Biḥār al-Anwār, vol. 40, p. 106).
13. (Nahj al-Balāgha, letter no. 53).