Criticism of the Quran
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While the Quran is the scriptural foundation of Islam, criticism of the Quran has frequently occurred. Critics have made allegations of scientific and historical errors, claims of contradictions in the Quran and criticisms of the Quran's moral values.
- 1 Historical authenticity
- 2 Claim of divine origin
- 3 Jurisprudence
- 4 Morality
- 5 Christians and Jews in the Quran
- 6 See also
- 7 References
- 8 External links
Most Muslims believe that the Quran is the literal word of God as recited to the Islamic prophet Muhammad through the angel Gabriel. Muhammad, according to tradition, recited perfectly what the angel Gabriel revealed to him for his companions to write down and memorized. Muslims believe that the wording of the Quranic text available today corresponds exactly to that revealed to Muhammad in the years 610–632. Maurice Bucaille states in The Bible, The Qur'an and Science that "The Quranic Revelation has a history which is fundamentally different from the other two. It spanned a period of some twenty years and, as soon as it was believed to be transmitted to Muhammad by Archangel Gabriel, Believers learned it by heart. It is traditionally believed to have been written down during Muhammad's life.
Variations to Judaeo-Christian theology
Dr. Suliman Bashear, leading scholar and administrator at the University of Nablus discusses the question of the two sons and which was meant to be sacrificed by Abraham; Ishaq or Ismail:
“In itself, the impressively long list of mainly late scholars and commentators who favoured Ismail confirms Goldziher’s note that this view eventually emerged victorious. In view of the present study, however, one must immediately add that such victory was facilitated only as part of the general process of promoting the position of Mecca as the cultic center of Islam by connecting it with the Biblical heritage on the story of Abraham’s trial or, to use Wansbrough’s terminology, the reproduction of an Arabian–Hijazi version of Judaeo-Christian ‘prophetology.’”
Earliest witness testimony
The last recensions to make an official and uniform Quran in a single dialect were effected under Caliph Uthman starting some twelve years after the Prophet's death and finishing twenty-four years after the effort began, with all other existing personal and individual copies and dialects of the Quran being burned:
"When they had copied the sheets, Uthman sent a copy to each of the main centers of the empire with the command that all other Qur'an materials, whether in single sheet form, or in whole volumes, were to be burned..
It is traditionally believed the earliest writings had the advantage of being checked by people who already knew the text by heart, for they had learned it at the time of the revelation itself and had subsequently recited it constantly. Since the official compilation was completed several decades after Muhammad's death, the Uthman text has been scrupulously preserved. It does not give rise to any problems of this Quran's authenticity."
Muir's The Life of Mahomet explains the outcome of these oral tradition when researching Al-Bukhari:
“Reliance upon oral traditions, at a time when they were transmitted by memory alone, and every day produced new divisions among the professors of Islam, opened up a wide field for fabrication and distortion. There was nothing easier, when required to defend any religious or political system, than to appeal to an oral tradition of the Prophet. The nature of these so-called traditions, and the manner in which the name of Mohammad was abused to support all possible lies and absurdities, may be gathered most clearly from the fact that Al-Bukhari who travelled from land to land to gather from the learned the traditions they had received, came to conclusion, after many years sifting, that out of 600,000 traditions, ascertained by him to be then current, only 4000 were authentic!”
Regarding who was the first to collect the narrations, and whether or not it was compiled into a single book by the time of Muhammad's death is contradicted by witnesses living when Muhammad lived:
Zaid b. Thabit said:
"The Prophet died and the Qur’an had not been assembled into a single place."
It is reported… from Ali who said:
"May the mercy of Allah be upon Abu Bakr, the foremost of men to be rewarded with the collection of the manuscripts, for he was the first to collect (the text) between (two) covers".
It is reported… from Ibn Buraidah who said:
"The first of those to collect the Qur'an into a mushaf (codex) was Salim, the freed slave of Abu Hudhaifah".
Extant copies prior to Uthman version
The Sana'a manuscript contains older portions of the Quran showing variances different from the Uthman copy. The parchment upon which the lower codex of the Sana'a manuscript is written has been radiocarbon dated with 99% accuracy to before 671 AD, with a 95.5% probability of being older than 661 AD and 75% probability from before 646 AD. The Sana'a palimpsest is one of the most important manuscripts of the collection in the world. This palimpsest has two layers of text, both of which are Quranic and written in the Hijazi script. While the upper text is almost identical with the modern Qurans in use (with the exception of spelling variants), the lower text contains significant diversions from the standard text. For example, in sura 2, verse 87, the lower text has wa-qaffaynā 'alā āthārihi whereas the standard text has wa-qaffaynā min ba'dihi (see the "Variants" section below for a selected list). Such variants are similar to the ones reported for the Quran codices of Companions such as Ibn Mas'ud and Ubayy b. Ka'b. However, variants occur much more frequently in the Sana'a codex, which contains "by a rough estimate perhaps twenty-five times as many [as Ibn Mas'ud's reported variants]".
As can be seen in the sample page from Sadeghi and Goudarzi's edition, the lower text has no vowel marks and rarely uses diacritical marks for distinguishing consonants. The lower text was erased and written over, but due to the presence of metals in the ink, the lower text has resurfaced, and now appears in a light brown color. A number of reasons may have led to erasure of the lower text: some pages of the codex may have been destroyed or worn out, thereby requiring the production of a new codex, for which the already available parchment was used. (This was a common practice in ancient times. When enough of a manuscript's writing wore off—ink does not bond to parchment like it does to paper—all of the writing was washed off to make the expensive parchment usable for a new text. This was an ancient way of recycling.) Alternatively, the standardization of the Quranic text by 'Uthmān may have led to the non-standard lower text becoming obsolete, and thereby erased.
In 2015, a British university disclosed that scientific tests prove a Quran manuscript in its collection is one of the oldest known and may have been written close to the time of the Prophet Muhammad. "Parts of the Quran that are contained in those fragments are very similar indeed to the Quran as we have it today. This tends to support the view that the Quran that we now have is more or less very close indeed to the Quran as it was brought together in the early years of Islam" said David Thomas, a professor of Christianity and Islam at the University of Birmingham.
Further research and findings
Critical research of historic events and timeliness of eye witness accounts reveal the effort of later traditionalists to consciously promote, for nationalistic purposes, the centrist concept of Mecca and prophetic descent from Ismail, in order to grant a Hijazi orientation to the emerging religious identity of Islam:
“For, our attempt to date the relevant traditional material confirms on the whole the conclusions which Schacht arrived at from another field, specifically the tendency of isnads to grow backwards."
In their book Hagarism: The Making of the Islamic World, Patricia Crone and Michael Cook challenge the traditional account of how the Quran was compiled, writing that "there is no hard evidence for the existence of the Koran in any form before the last decade of the seventh century." Crone, Wansbrough, and Nevo argue that all the primary sources which exist are from 150–300 years after the events which they describe, and thus are chronologically far removed from those events
It is generally acknowledged that the work of Crone and Cook was a fresh approach in its reconstruction of early Islamic history, but the theory has been almost universally rejected. Van Ess has dismissed it stating that "a refutation is perhaps unnecessary since the authors make no effort to prove it in detail ... Where they are only giving a new interpretation of well-known facts, this is not decisive. But where the accepted facts are consciously put upside down, their approach is disastrous." R. B. Serjeant states that "[Crone and Cook's thesis]… is not only bitterly anti-Islamic in tone, but anti-Arabian. Its superficial fancies are so ridiculous that at first one wonders if it is just a 'leg pull', pure 'spoof'." Francis Edwards Peters states that "Few have failed to be convinced that what is in our copy of the Quran is, in fact, what Muhammad taught, and is expressed in his own words".
In 2006, legal scholar Liaquat Ali Khan claimed that Crone and Cook later explicitly disavowed their earlier book. Patricia Crone in an article published in 2006 provided an update on the evolution of her conceptions since the printing of the thesis in 1976. In the article she acknowledges that Muhammad existed as a historical figure and that the Quran represents "utterances" of his that he believed to be revelations. However she states that the Quran may not be the complete record of the revelations. She also accepts that oral histories and Muslim historical accounts cannot be totally discounted, but remains skeptical about the traditional account of the Hijrah and the standard view that Muhammad and his tribe were based in Mecca. She describes the difficulty in the handling of the hadith because of their "amorphous nature" and purpose as documentary evidence for deriving religious law rather than as historical narratives.
The author of the Apology of al-Kindy Abd al-Masih ibn Ishaq al-Kindi (not the famed philosopher al-Kindi) claimed that the narratives in the Quran were "all jumbled together and intermingled" and that this was "an evidence that many different hands have been at work therein, and caused discrepancies, adding or cutting out whatever they liked or disliked". Bell and Watt suggested that the variation in writing style throughout the Quran, which sometimes involves the use of rhyming, may have indicated revisions to the text during its compilation. They claimed that there were "abrupt changes in the length of verses; sudden changes of the dramatic situation, with changes of pronoun from singular to plural, from second to third person, and so on". At the same time, however, they noted that "[i]f any great changes by way of addition, suppression or alteration had been made, controversy would almost certainly have arisen; but of that there is little trace." They also note that "Modern study of the Quran has not in fact raised any serious question of its authenticity. The style varies, but is almost unmistakable."
Several prominent Shia scholars have questioned the authenticity of the Quran: a common claim being that the Quran was altered by Muhammad's companions (Sahaba) following his death. Shias have different views on each Sahabi, depending on what he or she accomplished. They do not accept that the testimony of nearly all Sahabah is an authenticated part of the chain of narrators in a hadith and that not all the Sahaba were righteous just because they saw or were with Muhammad. Shias further argue that the righteousness of Sahabah can be assessed by their loyalty towards Muhammad's family after his death and they accept hadith from the Imams of the Ahl al-Bayt, believing them to be cleansed from sin through their interpretation of the Quran, surah 33 (Al-Ahzab), verse 33 and the hadith of the Cloak.
For more about the Shia branch claims, see
Claim of divine origin
Critics reject the idea that the Quran is miraculously perfect and impossible to imitate (2:2, 17:88-89, 29:47, 28:49). The Jewish Encyclopedia, for example, writes: "The language of the Koran is held by the Mohammedans to be a peerless model of perfection. Critics, however, argue that peculiarities can be found in the text. For example, critics note that a sentence in which something is said concerning Allah is sometimes followed immediately by another in which Allah is the speaker (examples of this are suras xvi. 81, xxvii. 61, xxxi. 9, and xliii. 10.) Many peculiarities in the positions of words are due to the necessities of rhyme (lxix. 31, lxxiv. 3), while the use of many rare words and new forms may be traced to the same cause (comp. especially xix. 8, 9, 11, 16)." According to the Jewish Encyclopedia, "The dependence of Mohammed upon his Jewish teachers or upon what he heard of the Jewish Haggadah and Jewish practices is now generally conceded." Early jurists and theologians of Islam mentioned some Jewish influence but they also say where it is seen and recognized as such, it is perceived as a debasement or a dilution of the authentic message. Bernard Lewis describes this as "something like what in Christian history was called a Judaizing heresy." Philip Schaff described the Quran as having "many passages of poetic beauty, religious fervor, and wise counsel, but mixed with absurdities, bombast, unmeaning images, low sensuality."
According to Professor Moshe Sharon, specialist in Arabic epigraphy, the legends about Muhammad having ten Jewish teachers developed in the 10th century A.D:
"In most versions of the legends, ten Jewish wise men or dignitaries appear, who joined Muhammad and converted to Islam for different reasons. In reading all the Jewish texts one senses the danger of extinction of the Jewish people; and it was this ominous threat that induced these Sages to convert..."
For a large number of scholars, a plausible hypothesis is that much if not all of the Koranic material predates Muhammad, and that it is liturgical material used in some community of possibly Judeo-Christian, and certainly monotheist, Arabs, and that is why by the time the Muslims got around to writing their commentaries on the Koran, they did not have the faintest idea what large parts of this material meant, and were forced to invent some absurd explanations for these obscurities, but it all eventually got collected together as the Arabian book of God, in order to forge a specifically Arabian religious identity.
John Wansbrough believes that the Quran is a redaction in part of other sacred scriptures, in particular the Judaeo-Christian scriptures. Herbert Berg writes that "Despite John Wansbrough's very cautious and careful inclusion of qualifications such as 'conjectural,' and 'tentative and emphatically provisional', his work is condemned by some. Some of the negative reaction is undoubtedly due to its radicalness... Wansbrough's work has been embraced wholeheartedly by few and has been employed in a piecemeal fashion by many. Many praise his insights and methods, if not all of his conclusions." Gerd R. Puin's study of ancient Quran manuscripts led him to conclude that the Quran is a "cocktail of texts", some of which may have been present a hundred years before Muhammad.
A list of parallel themes existing prior to the Quran's compilation is sourced here: Parallelism Between Quran and Judeo-Christian Scriptures
Some of the Quran's stories may have originated from conversations Muhammad had with the Christian slave of Sahih Bukhari whom Ibn Ishaq named as Jabr for which the Quran's chapter 16: 101-104 was probably revealed. Waqidi names this Christian as Ibn Qumta. Ibn Ishaq also recounts the story of how three Christians, Abu Haritha Ibn `Alqama, Al-`Aqib `Abdul-Masih and Al-Ayham al-Sa`id, spoke to Muhammad regarding such Christian subjects as the Trinity, Jesus speaking in infancy, and Jesus animating clay birds. Ibn Ishaq, an Arab Muslim historian and hagiographer who collected oral traditions that formed the basis of the important biography of Muhammad, also claimed that as a result of these discussions, the Qur'an was revealed addressing all these arguments – leading to the conclusion that Muhammad incorporated Judeo-Christian tales he had heard from other people.
Confusion over speaker of certain verses
Cases where the speaker is swearing an oath by God, such as surahs 75:1-2 and 90:1, have been made a point of criticism. But according to Richard Bell, this was probably a traditional formula, and Montgomery Watt compared such verses to Hebrews 6:13. It is also widely acknowledged that the first-person plural pronoun in Surah 19:64 refers to angels, describing their being sent by God down to Earth. Bell and Watt suggest that this attribution to angels can be extended to interpret certain verses where the speaker is not clear.
Science in the Quran
Quranic verses 3:59, 35:11, 96:2, 20:55, 6:1, 24:45, 15:26, 7:11, and 19:67 are all related to the origin of mankind. Some critics of Islam and many Muslims state that the Quran and modern evolutionary theory are not compatible. This has led to a contribution by Muslims to the creation vs. evolution debate. Some Muslims have pointed to certain Quranic verses (such as 21:30, 71:13–14, 29:19–20, 6:133–135, 10:4) that they think are in fact compatible with evolutionary science, but others think that only creationism is supported by the Quran and the hadith.
Ahmad Dallal, Professor of Arabic and Islamic Studies at Georgetown University, writes that many modern Muslims believe that the Quran does make scientific statements, however many classical Muslim commentators and scientists, notably al-Biruni, assigned to the Quran a separate and autonomous realm of its own and held that the Quran "does not interfere in the business of science nor does it infringe on the realm of science." These medieval scholars argued for the possibility of multiple scientific explanations of the natural phenomena, and refused to subordinate the Quran to an ever-changing science.
Naskh (نسخ) is an Arabic language word usually translated as "abrogation"; it shares the same root as the words appearing in the phrase al-nāsikh wal-mansūkh (الناسخ والمنسوخ, "the abrogater and the abrogated [verses]"). The concept of "abrogation" in the Quran is that God chose to reveal ayat (singular ayah; means a sign or miracle, commonly a verse in the Quran) that supersede earlier ayat in the same Quran. The central ayah that deals with abrogation is Surah 2:106:
- "We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?"
Philip Schaff argues that the concept of abrogation was developed to "remove" contradictions found in the Quran:
- "It abounds in repetitions and contradictions, which are not removed by the convenient theory of abrogation."
Muhammad Husayn Tabatabaei believes abrogation in Quranic verses is not an indication of contradiction but an indication of addition and supplementation. As an example he mentions 2:109 where -according to him- it clearly states the forgiveness is not permanent and soon there will be another command (through another verse) on this subject that completes the matter. He also mentions 4:15 where the abrogated verse indicates its temporariness.
Other scholars; however, have translated the 'abrogation' verse differently and disagree with the mainstream view. Ghulam Ahmed Parwez in his Exposition of the Quran derived the following meaning from the verse 2:106, making it consistent with the overall content of the Quran:
- The Ahl-ul-Kitab (People of the Book) also question the need for a new revelation (Qur’an) when previous revelations from Allah exist. They further ask why the Qur’an contains injunctions contrary to the earlier Revelation (the Torah) if it is from Allah? Tell them that Our way of sending Revelation to successive anbiya (prophets) is that: Injunctions given in earlier revelations, which were meant only for a particular time, are replaced by other injunctions, and injunctions which were to remain in force permanently but were abandoned, forgotten or adulterated by the followers of previous anbiya are given again in their original form (22:52). And all this happens in accordance with Our laid down standards, over which We have complete control. Now this last code of life which contains the truth of all previous revelations (5:48), is complete in every respect (6:116), and will always be preserved (15:9), has been given [to mankind].
Some criticism of the Quran has revolved around what are known as the "Satanic Verses". Some early Islamic histories recount that as Muhammad was reciting Sūra Al-Najm (Q.53), as revealed to him by the angel Gabriel, Satan tempted him to utter the following lines after verses 19 and 20: "Have you thought of Al-lāt and al-'Uzzā and Manāt the third, the other; These are the exalted Gharaniq, whose intercession is hoped for." The Allāt, al-'Uzzā and Manāt were three goddesses worshiped by the Meccans. These histories then say that these 'Satanic Verses' were repudiated shortly afterward by Muhammad at the behest of Gabriel.
There are numerous accounts reporting the alleged incident, which differ in the construction and detail of the narrative, but they may be broadly collated to produce a basic account. The different versions of the story are all traceable to one single narrator Muhammad ibn Ka'b, who was two generations removed from biographer Ibn Ishaq. In its essential form, the story reports that Muhammad longed to convert his kinsmen and neighbors of Mecca to Islam. As he was reciting Sūra an-Najm, considered a revelation by the angel Gabriel, Satan tempted him to utter the following lines after verses 19 and 20:
Allāt, al-'Uzzā and Manāt were three goddesses worshipped by the Meccans. Discerning the meaning of "gharāniq" is difficult, as it is a hapax legomenon (i.e. only used once in the text). Commentators wrote that it meant the cranes. The Arabic word does generally mean a "crane" - appearing in the singular as ghirnīq, ghurnūq, ghirnawq and ghurnayq, and the word has cousin forms in other words for birds, including "raven, crow" and "eagle".
The subtext to the event is that Muhammad was backing away from his otherwise uncompromising monotheism by saying that these goddesses were real and their intercession effective. The Meccans were overjoyed to hear this and joined Muhammad in ritual prostration at the end of the sūrah. The Meccan refugees who had fled to Abyssinia heard of the end of persecution and started to return home. Islamic tradition holds that Gabriel chastised Muhammad for adulterating the revelation, at which point [Quran 22:52] is revealed to comfort him,
Never sent We a messenger or a prophet before thee but when He recited (the message) Satan proposed (opposition) in respect of that which he recited thereof. But Allah abolisheth that which Satan proposeth. Then Allah establisheth His revelations. Allah is Knower, Wise.
Have ye thought upon Al-Lat and Al-'Uzza
And Manat, the third, the other?
Are yours the males and His the females?
That indeed were an unfair division!
They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them.
The incident of the Satanic Verses is put forward by some critics as evidence of the Quran's origins as a human work of Muhammad. Maxime Rodinson describes this as a conscious attempt to achieve a consensus with pagan Arabs, which was then consciously rejected as incompatible with Muhammad's attempts to answer the criticism of contemporary Arab Jews and Christians, linking it with the moment at which Muhammad felt able to adopt a "hostile attitude" towards the pagan Arabs. Rodinson writes that the story of the Satanic Verses is unlikely to be false because it was "one incident, in fact, which may be reasonably accepted as true because the makers of Muslim tradition would not have invented a story with such damaging implications for the revelation as a whole". In a caveat to his acceptance of the incident, William Montgomery Watt, states: "Thus it was not for any worldly motive that Muhammad eventually turned down the offer of the Meccans, but for a genuinely religious reason; not for example, because he could not trust these men nor because any personal ambition would remain unsatisfied, but because acknowledgment of the goddesses would lead to the failure of the cause, of the mission he had been given by God." Academic scholars such as William Montgomery Watt and Alfred Guillaume argued for its authenticity based upon the implausibility of Muslims fabricating a story so unflattering to their prophet. Watt says that "the story is so strange that it must be true in essentials." On the other hand, John Burton rejected the tradition.
In an inverted culmination of Watt's approach, Burton argued the narrative of the "satanic verses" was forged, based upon a demonstration of its actual utility to certain elements of the Muslim community – namely, those elite sections of society seeking an "occasion of revelation" for eradicatory modes of abrogation. Burton's argument is that such stories served the vested interests of the status-quo, allowing them to dilute the radical messages of the Quran. The rulers used such narratives to build their own set of laws which contradicted the Quran, and justified it by arguing that not all of the Quran is binding on Muslims. Burton also sides with Leone Caetani, who wrote that the story of the "satanic verses" should be rejected not only on the basis of isnad, but because "had these hadiths even a degree of historical basis, Muhammad's reported conduct on this occasion would have given the lie to the whole of his previous prophetic activity." Eerik Dickinson also pointed out that the Quran's challenge to its opponents to prove any inconsistency in its content was pronounced in a hostile environment, also indicating that such an incident did not occur or it would have greatly damaged the Muslims.
Some verses of the Quran are assumed to be directed towards all of Muhammad's followers while other verses are directed more specifically towards Muhammad and his wives, yet others are directed towards the whole of humanity. (33:28, 33:50, 49:2, 58:1, 58:9 66:3).
Other scholars argue that variances in the Quran's explicit intended audiences are irrelevant to claims of divine origin - and for example that Muhummad's wives "specific divine guidance, occasioned by their proximity to the Prophet (Muhammad)" where "Numerous divine reprimands addressed to Muhammad's wives in the Quran establish their special responsibility to overcome their human frailties and ensure their individual worthiness", or argue that the Quran must be interpreted on more than one level. (See:).
“Muhammadan [Islamic] law did not derive directly from the Koran but developed ...out of popular and administrative practice under the Umaiyads, and this practice often diverged from the intentions and even the explicit wording of the Koran .... Norms derived from the Koran were introduced into Muhammadan law almost invariably at a secondary stage.”
Schacht further states that every legal tradition from the Prophet must be taken as inauthentic and fictitious expression of a legal doctrine formulated at a later date:
“... We shall not meet any legal tradition from the Prophet which can positively be considered authentic.”
According to some critics, the morality of the Quran, like the life story of Muhammad, appears to be a moral regression, by the standards of the moral traditions of Judaism and Christianity it says that it builds upon. The Catholic Encyclopedia, for example, states that "the ethics of Islam are far inferior to those of Judaism and even more inferior to those of the New Testament" and "that in the ethics of Islam there is a great deal to admire and to approve, is beyond dispute; but of originality or superiority, there is none." William Montgomery Watt however finds Muhammad's changes an improvement for his time and place: "In his day and generation Muhammad was a social reformer, indeed a reformer even in the sphere of morals. He created a new system of social security and a new family structure, both of which were a vast improvement on what went before. By taking what was best in the morality of the nomad and adapting it for settled communities, he established a religious and social framework for the life of many races of men."
War and peace
The Quran's teachings on matters of war and peace have become topics of heated discussion in recent years. On the one hand, some critics, such as Sam Harris, interpret that certain verses of the Quran sanction military action against unbelievers as a whole both during the lifetime of Muhammad and after. Harris argues that Muslim extremism is simply a consequence of taking the Qur'an literally, and is skeptical that moderate Islam is possible. On the other hand, other scholars argue that such verses of the Quran are interpreted out of context, and Muslims of the Ahmadiyya movement argue that when the verses are read in context it clearly appears that the Quran prohibits aggression, and allows fighting only in self-defense.
Kim Ezra Shienbaum and Jamal Hasan have claimed that a concept of 'Jihad', defined as 'struggle', has been introduced by the Quran. They claim that while Muhummad was in Mecca, he "did not have many supporters and was very weak compared to the Pagans", and "it was at this time he added some 'soft', peaceful verses", whereas "almost all the hateful, coercive and intimidating verses later in the Quran were made with respect to Jihad" when Muhammad was in Medina (8:38-39, 8:65, 9:29-30, 48:16-22, 4:95, 9:111, 2:216-218, 8:15-17, 9:123, 8:12, 9:5, 2:190-194, 9:73).
Micheline R. Ishay has argued that "the Quran justifies wars for self-defense to protect Islamic communities against internal or external aggression by non-Islamic populations, and wars waged against those who 'violate their oaths' by breaking a treaty" (9:12-15, 42:39). Mufti M. Mukarram Ahmed has also argued that the Quran encourages people to fight in self-defense (9:38-41, 9:36-37, 4:74). He has also argued that the Quran has been used to direct Muslims to make all possible preparations to defend themselves against enemies (8:60).
Shin Chiba and Thomas J. Schoenbaum argue that Islam "does not allow Muslims to fight against those who disagree with them regardless of belief system", but instead "urges its followers to treat such people kindly" (4:90, 8:61, 60:8). Yohanan Friedmann has argued that the Quran does not promote fighting for the purposes of religious coercion, although the war as described is "religious" in the sense that the enemies of the Muslims are described as "enemies of God" (8:57-62).
Rodrigue Tremblay has argued that the Quran commands that non-Muslims under a Muslim regime, should "feel themselves subdued" in "a political state of subservience" (4:89). He also argues that the Quran may assert freedom within religion (2:256). Nisrine Abiad has argued that the Quran incorporates the offence (and due punishment) of "rebellion" into the offence of "highway or armed robbery" (5:33).
Michael David Bonner has argued that the "deal between God and those who fight is portrayed as a commercial transaction, either as a loan with interest, or else as a profitable sale of the life of this world in return for the life of the next", where "how much one gains depends on what happens during the transaction", either "paradise if slain in battle, or victory if one survives" (9:52). Critics have argued that the Quran "glorified Jihad in many of the Medinese suras" and "criticized those who fail(ed) to participate in it" (47:20-21).
Ali Ünal has claimed that the Quran praises the companions of Muhammad, for being stern and implacable against the said unbelievers, where in that "period of ignorance and savagery, triumphing over these people was possible by being strong and unyielding."
Solomon Nigosian concludes that the "Quranic statement is clear" on the issue of fighting in defense of Islam as "a duty that is to be carried out at all costs", where "God grants security to those Muslims who fight in order to halt or repel aggression".
Shaikh M. Ghazanfar argues that the Quran has been used to teach its followers that "the path to human salvation does not require withdrawal from the world but rather encourages moderation in worldly affairs", including fighting. (73:20). Shabbir Akhtar has argued that the Quran asserts that if a people "fear Muhammad more than they fear God, 'they are a people lacking in sense'" rather than a fear being imposed upon them by God directly (59:13).
Various calls to arms were identified in the Quran by US citizen Mohammed Reza Taheri-azar, all of which were cited as "most relevant to my actions on March 3, 2006" (9:44, 9:19, 57:10-11, 8:72-73, 9:120, 3:167-175, 4:66, 4:104, 9:81, 9:93-94, 9:100, 16:110, 61:11-12, 47:35).
Violence against women
Verse 4:34 of the Quran as translated by Ali Quli Qara'i reads:
- Men are the managers of women, because of the advantage Allah has granted some of them over others, and by virtue of their spending out of their wealth. So righteous women are obedient, care-taking in the absence [of their husbands] of what Allah has enjoined [them] to guard. As for those [wives] whose misconduct you fear, [first] advise them, and [if ineffective] keep away from them in the bed, and [as the last resort] beat them. Then if they obey you, do not seek any course [of action] against them. Indeed Allah is all-exalted, all-great.
Many translations do not necessarily imply a chronological sequence, for example, Marmaduke Pickthall's, Muhammad Muhsin Khan's, or Arthur John Arberry's. Arberry's translation reads "admonish; banish them to their couches, and beat them."
The Dutch film Submission, which rose to fame outside the Netherlands after the murder of its director Theo van Gogh by Muslim extremist Mohammed Bouyeri, critiqued this and similar verses of the Quran by displaying them painted on the bodies of abused Muslim women. Ayaan Hirsi Ali, the film's writer, said "it is written in the Koran a woman may be slapped if she is disobedient. This is one of the evils I wish to point out in the film".
Scholars of Islam have a variety of responses to these criticisms. (See An-Nisa, 34 for a fuller exegesis on the meaning of the text.) Some Muslim scholars say that the "beating" allowed is limited to no more than a light touch by siwak, or toothbrush. Some Muslims argue that beating is only appropriate if a woman has done "an unrighteous, wicked and rebellious act" beyond mere disobedience. In many modern interpretations of the Quran, the actions prescribed in 4:34 are to be taken in sequence, and beating is only to be used as a last resort.
Many Islamic scholars and commentators have emphasized that beatings, where permitted, are not to be harsh or even that they should be "more or less symbolic." According to Abdullah Yusuf Ali and Ibn Kathir, the consensus of Islamic scholars is that the above verse describes a light beating.
Max I. Dimont interprets that the Houris described in the Quran are specifically dedicated to "male pleasure". Henry Martyn claims that the concept of the Houris was chosen to satisfy Mohammed's followers.
Alternatively, Annemarie Schimmel says that the Quranic description of the Houris should be viewed in a context of love; "every pious man who lives according to God's order will enter Paradise where rivers of milk and honey flow in cool, fragrant gardens and virgin beloveds await home..."
Under the Syro-Aramaic Reading of the Quran by Christoph Luxenberg, the words translating to "Houris" or "Virgins of Paradise" are instead interpreted as "Fruits (grapes)" and "high climbing (wine) bowers... made into first fruits." Luxemberg offers alternate interpretations of these Quranic verses, including the idea that the Houris should be seen as having a specifically spiritual nature rather than a human nature; "these are all very sensual ideas; but there are also others of a different kind... what can be the object of cohabitation in Paradise as there can be no question of its purpose in the world, the preservation of the race. The solution of this difficulty is found by saying that, although heavenly food, women etc.., have the name in common with their earthly equivalents, it is only by way of metaphorical indication and comparison without actual identity... authors have spiritualized the Houris."
Christians and Jews in the Quran
Jane Gerber claims that the Qur'an ascribes negative traits to Jews, such as cowardice, greed, and chicanery. She also alleges that the Qur'an associates Jews with interconfessional strife and rivalry (Quran 2:113), the Jewish belief that they alone are beloved of God (Quran 5:18), and that only they will achieve salvation (Quran 2:111). According to the Encyclopedia Judaica, the Qur'an contains many attacks on Jews and Christians for their refusal to recognize Muhammad as a prophet. In the Muslim view, the crucifixion of Jesus was an illusion, and thus the Jewish plots against him ended in failure. In numerous verses the Qur'an accuses Jews of altering the Scripture. Karen Armstrong claims that there are "far more numerous passages in the Qur'an" which speak positively of the Jews and their great prophets, than those which were against the "rebellious Jewish tribes of Medina" (during Muhammad's time). Sayyid Abul Ala believes the punishments were not meant for all Jews, and that they were only meant for the Jewish inhabitants that were sinning at the time.
- Islam: What the West Needs to Know
- Islam and science
- Creation–evolution controversy
- Criticism of the Bible
- The Syro-Aramaic Reading Of The Koran
- War against Islam
- Apostasy in Islam
- Censorship by religion
- Criticism of Muhammad
- Criticism of Islam
- Homosexuality and Islam
- Islam and antisemitism
- Islam and domestic violence
- Islamic views on slavery
- Islamic terrorism
- Women in Islam
- Islamic view of Ezra, concerns Al-Quran 9:30 which quotes, "and Jews said Ezra (Uzair) is the son of God"
- John Esposito, Islam the Straight Path, Extended Edition, p.19-20
- J. Wansbrough, Quranic Studies, Oxford, 1977, pages 58, 179.
- (Burton, pp. 141-142- citing Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 18).
- Bucaille, Dr. Maurice (1977). The Bible, the Quran, and Science: The Holy Scriptures Examined in the Light of Modern Knowledge. TTQ, INC.f. p. 268. ISBN 978-1-879402-98-0.
- Muir, The Life of Mahomet, 3rd Edition, Indian Reprint, New Delhi, 1992, pages 41-42.
- (Ahmad b. Ali b. Muhammad al ’Asqalani, ibn Hajar, Fath al Bari [13 vol., Cairo 1939], vol. 9, p. 9; italic emphasis ours).
- (John Gilchrist, Jam' Al-Qur'an - The Codification of the Qur'an Text A Comprehensive Study of the Original Collection of the Qur'an Text and the Early Surviving Qur'an Manuscripts, [MERCSA, P.O. Box 342 Mondeor, 2110 Republic of South Africa, 1989], Chapter 1. The Initial Collection of the Qur'an Text, p. 27 – citing Ibn Abi Dawud, Kitab al-Masahif, p. 5).
- (Ibid., citing as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p. 135).
- Sadeghi & Goudarzi 2012, p. 8.
- Sadeghi & Goudarzi 2012.
- Sadeghi & Goudarzi 2012, p. 20.
- Sadeghi 2010.
- Sadeghi & Goudarzi 2012, p. 27.
- "British university reveals Quran parchment among oldest". DAWN. Dawn News. 22 July 2015. Retrieved 22 July 2015.
- J. Schacht, The Origins of Muhammadan Jurisprudence, London, 1950, pages 107, 156.
- Patricia Crone, Michael Cook, and Gerd R. Puin as quoted in Toby Lester (January 1999). "What Is the Koran?". The Atlantic Monthly.
- Yehuda D. Nevo "Towards a Prehistory of Islam," Jerusalem Studies in Arabic and Islam, vol.17, Hebrew University of Jerusalem, 1994 p. 108.
- John Wansbrough The Sectarian Milieu: Content and Composition of Islamic Salvation History, Oxford, Oxford University Press, 1978 p,119
- Patricia Crone, Meccan Trade and the Rise of Islam, Princeton University Press, 1987 p. 204.
- David Waines, Introduction to Islam, Cambridge, Eng.: Cambridge University Press, 1995. ISBN 0-521-42929-3, pp 273-274
- van Ess, "The Making Of Islam", Times Literary Supplement, Sep 8 1978, p. 998
- R. B. Serjeant, Journal of Royal Asiatic Society (1978) p. 78
- Peters, F. E. (Aug., 1991) "The Quest of the Historical Muhammad." International Journal of Middle East Studies, Vol. 23, No. 3, pp. 291-315.
- Liaquat Ali Khan. "Hagarism: The Story of a Book Written by Infidels for Infidels". Retrieved 2006-06-12.
- Liaquat Ali Khan. "Hagarism: The Story of a Book Written by Infidels for Infidels". Retrieved 2006-06-09.
- What do we actually know about Mohammed?, by Patricia Crone
- Quoted in A. Rippin, Muslims: their religious beliefs and practices: Volume 1, London, 1991, p.26
- R. Bell & W.M. Watt, An introduction to the Quran, Edinburgh, 1977, p.93
- Bell's introduction to the Qurʼān By Richard Bell, William Montgomery Watt, p. 51: Google preview
- Quran 33:33
- "Koran". From the Jewish Encyclopedia. Retrieved January 21, 2008.
- Jews of Islam, Bernard Lewis, p. 70: Google Preview
- Schaff, P., & Schaff, D. S. (1910). History of the Christian church. Third edition. New York: Charles Scribner’s Sons. Volume 4, Chapter III, section 44 "The Koran, And The Bible"
- Studies in Islamic History and Civilization, Moshe Sharon, p. 347: Google Preview
- G. Luling asserts that a third of the Koran is of pre-Islamic Christian origins, see Uber den Urkoran, Erlangen, 1993, 1st Ed., 1973, page 1.
- Gerd Puin is quoted in the Atlantic Monthly, January, 1999:«The Koran claims for itself that it is ‘mubeen‘ or ‘clear‘. But if you look at it, you will notice that every fifth sentence or so simply doesn’t make sense... the fact is that a fifth of the Koranic text is just incomprehensible...«
- Wansbrough, John (1977). Quranic Studies: Sources and Methods of Scriptural Interpretation
- Wansbrough, John (1978). The Sectarian Milieu: Content and Composition of Islamic Salvation History.
- Berg, Herbert (2000). The development of exegesis in early Islam: the authenticity of Muslim literature from the formative period. Routledge. pp. 83,251. ISBN 0-7007-1224-0.
- Bell, Richard; Watt, William Montgomery (1970). Bell's introduction to the Qurʼān. Edinburgh University Press. pp. 66–67. ISBN 978-0-7486-0597-2., and note.10
- Saleem, Shehzad (May 2000). "The Quranic View on Creation". Renaissance 10 (5). ISSN 1606-9382. Retrieved 2006-10-11.
- Ahmed K. Sultan Salem Evolution in the Light of Islam
- Paulson, Steve Seeing the light – of science
- Bazm-e-Tolu-e-Islam[dead link]
- Estes, Yusuf Islam Science Question: Evolution Or Creation? Does ISLAM Have the Answer?
- Ahmad Dallal, Encyclopedia of the Quran, Quran and science
- "Surat Al-Baqarah [2:106] - The Noble Qur'an - القرآن الكريم". Quran.com. Retrieved 2012-08-13.
- "Surat Al-Baqarah [2:109] - The Noble Qur'an - القرآن الكريم". Quran.com. Retrieved 2012-08-13.
- Al-Mizan, Muhammad Husayn Tabatabayei, commentation on 2:106 translation available here 
- "Exposition of the Holy Quran – Ghulam Ahmad Parwez – Tolue Islam Trust". tolueislam.org. Retrieved 2015-07-31.
- "The Life of Muhammad", Ibn Ishaq, A. Guillaume (translator), 2002, p.166 ISBN 0-19-636033-1
- Ibn Ishaq, Muhammad (1955). Ibn Ishaq's Sirat Rasul Allah - The Life of Muhammad Translated by A. Guillaume. Oxford: Oxford University Press. p. 165. ISBN 9780196360331.
- Militarev, Alexander; Kogan, Leonid (2005), Semitic Etymological Dictionary 2: Animal Names, Alter Orient und Altes Testament, 278/2, Münster: Ugarit-Verlag, pp. 131–132, ISBN 3-934628-57-5
- Maxime Rodinson, Muhammad (Tauris Parke, London, 2002) (ISBN 1-86064-827-4) pp. 107-8.
- Maxime Rodinson, Muhammad (Tauris Parke, London, 2002) (ISBN 1-86064-827-4) p. 113.
- Maxime Rodinson, Muhammad (Tauris Parke, London, 2002) (ISBN 1-86064-827-4) p. 106
- W. Montgomery Watt, Muhammad at Mecca, Oxford, 1953. 'The Growth of Opposition', p.105
- Watt, W. Montgomery (1961). Muhammad: Prophet and Statesman. Oxford University Press. p. 61. ISBN 0-19-881078-4.
- John Burton (1970). "Those Are the High-Flying Cranes". Journal of Semitic Studies 15: 246-264.
- Quoted by I.R Netton in "Text and Trauma: An East-West Primer" (1996) p. 86, Routledge
- Eerik Dickinson, Difficult Passages, Encyclopaedia of the Qurʾān
- Women in the Quran, traditions, and interpretation by Barbara Freyer, page 85, Mothers of the Believers in the Quran
- Corbin (1993), p.7
- Quran#Levels of meaning
- Joseph Schacht, The Origins of Muhammadan Jurisprudence, Oxford, 1950, page 224
- Joseph Schacht, The Origins of Muhammadan Jurisprudence, Oxford, 1950, page 149
- "Mohammed and Mohammedanism". From the Catholic Encyclopedia. Retrieved January 21, 2008.
- W Montgomery Watt, Muhammad: Prophet and Statesman, chapter "ASSESSMENT" section "THE ALLEGED MORAL FAILURES", Op. Cit, p. 332.
- Harris, Sam (2005). The End of Faith: Religion, Terror, and the Future of Reason. W. W. Norton; Reprint edition. pp. 31,149. ISBN 0-393-32765-5.
- Harris makes a similar argument about hadith, saying "[a]ccording to a literalist reading of the hadith (the literature that recounts the sayings and the actions of the Prophet) if a Muslim decides that he no longer wants to be a Muslim, he should be put to death. If anyone ventures the opinion that the Koran is a mediocre book of religious fiction or that Muhammad was a schizophrenic, he should also be killed. It should go without saying that a desire to kill people for imaginary crimes like apostasy and blasphemy is not an expression of religious moderation." "Who Are the Moderate Muslims?," The Huffington Post, February 16, 2006 (accessed 11/16/2013)
- Sohail H. Hashmi, David Miller, Boundaries and Justice: diverse ethical perspectives, Princeton University Press, p.197
- Khaleel Muhammad, professor of religious studies at San Diego State University, states, regarding his discussion with the critic Robert Spencer, that "when I am told ... that Jihad only means war, or that I have to accept interpretations of the Quran that non-Muslims (with no good intentions or knowledge of Islam) seek to force upon me, I see a certain agendum developing: one that is based on hate, and I refuse to be part of such an intellectual crime." 
- Ali, Maulana Muhammad; The Religion of Islam (6th Edition), Ch V "Jihad" Page 414 "When shall war cease". Published by The Lahore Ahmadiyya Movement 
- Sadr-u-Din, Maulvi. "Quran and War", page 8. Published by The Muslim Book Society, Lahore, Pakistan. 
- Article on Jihad by Dr. G. W. Leitner (founder of The Oriental Institute, UK) published in Asiatic Quarterly Review, 1886. ("jihad, even when explained as a righteous effort of waging war in self defense against the grossest outrage on one's religion, is strictly limited..")
- The Quranic Commandments Regarding War/Jihad An English rendering of an Urdu article appearing in Basharat-e-Ahmadiyya Vol. I, p. 228-232, by Dr. Basharat Ahmad; published by the Lahore Ahmadiyya Movement for the Propagation of Islam
- Ali, Maulana Muhammad; The Religion of Islam (6th Edition), Ch V "Jihad" Pages 411-413. Published by The Lahore Ahmadiyya Movement 
- Beyond Jihad: Critical Voices from Inside Islam. Academica Press, LLC. 2006. pp. 78–80. ISBN 1-933146-19-2.
- Ishay, Micheline. The history of human rights. Berkeley: University of California. p. 45. ISBN 0-520-25641-7.
- Mufti M. Mukarram Ahmed (2005). Encyclopaedia of Islam - 25 Vols. New Delhi: Anmol Publications Pvt. Ltd. pp. 386–389. ISBN 81-261-2339-7.
- Schoenbaum, Thomas J.; Chiba, Shin (2008). Peace Movements and Pacifism After September 11. Edward Elgar Publishing. pp. 115–116. ISBN 1-84720-667-0.
- Friedmann, Yohanan (2003). Tolerance and coercion in Islam: interfaith relations in the Muslim tradition. Cambridge, UK: Cambridge University Press. pp. 94–95. ISBN 0-521-82703-5.
- Tremblay, Rodrigue (2009). The Code for Global Ethics: Toward a Humanist Civilization. Trafford Publishing. pp. 169–170. ISBN 1-4269-1358-3.
- Nisrine Abiad (2008). Sharia, Muslim States and International Human Rights Treaty Obligations: A Comparative Study. British Institute for International & Compara. p. 24. ISBN 1-905221-41-X.
- Braswell, George W.; George W., Jr Braswell (2000). What you need to know about Islam & Muslims. Nashville, Tenn: Broadman & Holman Publishers. p. 38. ISBN 0-8054-1829-6.
- Bonner, Michael David (2006). Jihad in Islamic history: doctrines and practice. Princeton, N.J: Princeton University Press. p. 32. ISBN 0-691-12574-0.
- Peters, Rudolph Albert (2008). Jihad in classical and modern Islam: a reader. Princeton: Markus Wiener Publishers. p. 46. ISBN 1-55876-359-7.
- Ali Unal (2008). The Quran with Annotated Interpretation in Modern English. Rutherford, N.J: The Light, Inc. p. 249. ISBN 1-59784-144-7.
- Nigosian, S. A. (2004). Islam: its history, teaching, and practices. Bloomington: Indiana University Press. ISBN 0-253-21627-3.
- Ghazanfar, Shaikh M. (2003). Medieval Islamic economic thought: filling the "great gap" in European economics. London: RoutledgeCurzon. ISBN 0-415-29778-8.
- Akhtar, Shabbir (2008). The Quran and the secular mind: a philosophy of Islam. New York: Routledge. ISBN 0-415-43783-0.
- Taheri-azar, Mohammed Reza (2006). Letter to The daily Tar Heel. Wikisource.
- "Surat An-Nisa' [4:34] - The Noble Qur'an - القرآن الكريم". al-quran.info/#4:34. Retrieved 2012-08-13.
- Bernard Lewis A Middle East Mosaic: Fragments of Life, Letters and History (Modern Library, 2001) p.184 ISBN 0375758372
- Script for the movie, Submission
- Hirsi Ali on Film over Position of Women in Koran
- "Wife Beating in Islamic Perspective - Marital relationships - counsels". OnIslam.net. 2013-03-14. Retrieved 2013-06-11.
- "Articles and FAQs about Islam, Muslims, Allah, Muhammad, Quran, Hadith, Woman, Fiqh and Fatwa". Islamicfinder.org. Retrieved 2013-06-11.
- Quranic Perspective on Wife beating and Abuse, by Fatimah Khaldoon, Submission, 2003. Retrieved April 16, 2006.
- Abdullah Yusuf Ali in his Quranic commentary states that: "In case of family jars four steps are mentioned, to be taken in that order. (1) Perhaps verbal advice or admonition may be sufficient; (2) if not, sex relations may be suspended; (3) if this is not sufficient, some slight physical correction may be administered; but Imam Shafi'i considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause; (4) if all this fails, a family council is recommended in 4:35 below." Abdullah Yusuf Ali, The Holy Quran: Text, Translation and Commentary (commentary on 4:34), Amana Corporation, Brentwood, MD, 1989. ISBN 0-915957-03-5.
- Yusuf al-Qaradawi, head of the European Council for Fatwa and Research, says that "If the husband senses that feelings of disobedience and rebelliousness are rising against him in his wife, he should try his best to rectify her attitude by kind words, gentle persuasion, and reasoning with her. If this is not helpful, he should sleep apart from her, trying to awaken her agreeable feminine nature so that serenity may be restored, and she may respond to him in a harmonious fashion. If this approach fails, it is permissible for him to beat her lightly with his hands, avoiding her face and other sensitive parts.[dead link].[dead link]
- Ibn Kathir writes that in case of rebellious behavior, the husband is asked to urge his wife to mend her ways, then to refuse to share their beds, and as the last resort, husbands are allowed to admonish their wives by beating. Ibn Kathir, "Tafsir of Ibn Kathir", Al-Firdous Ltd., London, 2000, 50-53
- Yusuf al-Qaradawi, head of the European Council for Fatwa and Research, says that "It is permissible for him to beat her lightly with his hands, avoiding her face and other sensitive parts. In no case should he resort to using a stick or any other instrument that might cause pain and injury."[dead link][dead link]
- Ibn Kathir Ad-Damishqee records in his Tafsir Al-Quran Al-Azim that "Ibn `Abbas and several others said that the Ayah refers to a beating that is not violent. Al-Hasan Al-Basri said that it means, a beating that is not severe."
- Ahmad Shafaat, Tafseer of Surah an-Nisa, Ayah 34, Islamic Perspectives. August 10, 2005
- One such authority is the earliest hafiz, Ibn Abbas.
- "The Holy Quran: Text, Translation and Commentary", Abdullah Yusuf Ali, Amana Corporation, Brentwood, MD, 1989. ISBN 0-915957-03-5, passage was quoted from commentary on 4:34
- Kathir, Ibn, "Tafsir of Ibn Kathir", Al-Firdous Ltd., London, 2000, 50-53
- Sayyid Abul Ala Maududi comments that "Whenever the Prophet (peace be on him) permitted a man to administer corporal punishment to his wife, he did so with reluctance, and continued to express his distaste for it. And even in cases where it is necessary, the Prophet (peace be on him) directed men not to hit across the face, nor to beat severely nor to use anything that might leave marks on the body." "Towards Understanding the Quran" Translation by Zafar I. Ansari from "Tafheem Al-Quran" (specifically, commentary on 4:34) by Syed Abul-A'ala Mawdudi, Islamic Foundation, Leicester, England.
- The medieval jurist ash-Shafi'i, founder of one of the main schools of fiqh, commented on this verse that "hitting is permitted, but not hitting is preferable."
- "[S]ome of the greatest Muslim scholars (e.g., Ash-Shafi'i) are of the opinion that it is just barely permissible, and should preferably be avoided: and they justify this opinion by the Prophet's personal feelings with regard to this problem." Muhammad Asad, The Message of the Quran (his translation of the Quran).
- Akhtar, Shabbir (2008). The Quran and the secular mind: a philosophy of Islam. New York: Routledge. p. 351. ISBN 0-415-43782-2.
- The Indestructible Jews, by Max I. Dimont, page 134
- Controversial Tracts on Christianity and Mohammedanism, by Henry Martyn, page 131
- Islam: An Introduction, by Annemarie Schimmel, Page 13, "Muhammad"
- Christoph Luxenberg, The Syro-Aramaic Reading of the Koran: A Contribution to the Decoding of the Language of the Koran, Verlag Hans Schiler, 2007, ISBN 9783899300888, 349 pages, pages 247-282 - The Huris or Virgins of Paradise
- Gerber (1986), pp. 78–79 "Anti-Semitism and the Muslim World". In History and Hate: The Dimensions of Anti-Semitism, ed. David Berger. Jewish Publications Society. ISBN 0-8276-0267-7
- Poliakov, Leon (1997). "Anti-Semitism". Encyclopedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8
- Lewis (1999), p. 120
- See, for example from Gerber 91, 3:63; 3:71; 4:46; 4:160–161; 5:41–44, 5:63–64, 5:82; 6:92
- Gerber 78
- Maududi, Sayyid Abul Ala (1967). The Meaning of the Quran.
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Muslim responses to criticism