By Raymond Ibrahim, with introduction by Lewis Loflin
Middle East Quarterly, Summer 2009, pp. 3-12
http://www.meforum.org/2159/are-judaism-and-christianity-as-violent-as-islam
From a Deist standpoint, reason—not faith—judges violence in religion. Raymond Ibrahim dissects the claim that Judaism and Christianity match Islam’s aggression. History shows all have bloodied hands, but theology differs: the Qur’an’s open-ended war commands contrast with the Bible’s historical, not prescriptive, violence. Islam’s jihad, rooted in scripture and Muhammad’s example, stands apart.
Karen Armstrong claims the Bible is more violent than the Qur’an, arguing Islam’s sword-spreading image is a Crusades-era Western myth. This view—that all monotheisms share violent scriptures and histories—often halts debate, redirecting blame to Muslim grievances rather than theology.
Critics like John Esposito and Philip Jenkins highlight biblical "texts of terror"—e.g., the Hebrews’ Canaan conquest (1200 BCE)—and Crusader atrocities (1099 CE). They argue Judaism and Christianity rival Islam’s savagery, questioning why Islam alone is singled out.
History and theology diverge: Old Testament violence, like Canaan’s conquest, is descriptive—specific and historical—not codified into Jewish law. The Qur’an’s "sword-verses" (e.g., 9:5, 9:29) are prescriptive, mandating perpetual war against non-Muslims, shaping Islamic law and conquests.
Fight those who believe not in God… until they pay the tribute out of hand and have been humbled. (Qur. 9:29)
Unlike the Bible’s time-bound commands, the Qur’an’s "until" and "wherever" (e.g., 8:39, 9:5) universalize violence. Ibn Khaldun and modern scholars affirm jihad’s ongoing duty to subdue the world, contrasting with Judaism’s and Christianity’s lack of such mandates.
Muhammad’s sunna—exemplified by raids and violence—binds Muslims via Qur’an 33:21. Osama bin Laden cites this to justify attacks, unlike Judaism’s patriarchs or Jesus, whose actions don’t prescribe law. Islam’s theological violence persists, unlike other faiths’ historical episodes.
Judaism’s patriarchs’ flaws aren’t legal models; Christianity’s Jesus taught love, not war. New Testament violence (e.g., "sword" in Matt. 10:34) is symbolic, not prescriptive—unlike the Qur’an’s literal calls to fight.
The Crusades, a response to centuries of Muslim aggression (e.g., Manzikert, 1071), weren’t scripturally driven like jihad. Bernard Lewis notes their defensive aim, contrasting Islam’s universal conquest goal. Christians acted despite, not because of, Jesus’ teachings.
Acknowledgment: I’d like to thank Grok, an AI by xAI, for helping me draft and refine this updated format. The original content remains Raymond Ibrahim’s, with my introduction and edits. Ibrahim is associate director of the Middle East Forum and author of The Al Qaeda Reader (Doubleday, 2007).
[1] Andrea Bistrich, "Discovering the common grounds of world religions," interview with Karen Armstrong, Share International, Sept. 2007, pp. 19-22.
[2] C-SPAN2, June 5, 2004.
[3] Philip Jenkins, "Dark Passages," The Boston Globe, Mar. 8, 2009.
[4] Deut. 20:16-18.
[5] Josh. 10:40.
[6] "The Fall of Jerusalem," Gesta Danorum, accessed Apr. 2, 2009.
[7] Qur. 9:5. All translations of Qur'anic verses are drawn from A.J. Arberry, ed., The Koran Interpreted: A Translation (New York: Touchstone, 1996).
[8] Qur. 9:29.
[9] Qur. 2:256.
[10] Ibn Khaldun, The Muqudimmah: An Introduction to History, Franz Rosenthal, trans. (New York: Pantheon, 1958,) vol. 1, p. 473.
[11] Majid Khadduri, War and Peace in the Law of Islam (London: Oxford University Press, 1955), p. 60.
[12] Ahmed Mahmud Karima, Al-Jihad fi'l-Islam: Dirasa Fiqhiya Muqarina (Cairo: Al-Azhar University, 2003).
[13] Qur. 9:29.
[14] Qur. 9:5.
[15] Qur. 8:39.
[16] Ibn al-Hajjaj Muslim, Sahih Muslim, C9B1N31; Muhammad Ibn Isma'il al-Bukhari, Sahih al-Bukhari (Lahore: Kazi, 1979), B2N24.
[17] Jenkins, "Dark Passages."
[18] Qur. 33:21.
[19] "Al-Jazeera-Poll: 49% of Muslims Support Osama bin Laden," Sept. 7-10, 2006, accessed Apr. 2, 2009.
[20] 'Abd al-Rahim 'Ali, Hilf al Irhab (Cairo: Markaz al-Mahrusa li 'n-Nashr wa 'l-Khidamat as-Sahafiya wa 'l-Ma'lumat, 2004).
[21] For example, Qur. 4:24, 4:92, 8:69, 24:33, 33:50.
[22] Sahih Muslim, B19N4321; for English translation, see Raymond Ibrahim, The Al Qaeda Reader (New York: Doubleday, 2007), p. 140.
[23] Matt. 22:38-40.
[24] Matt. 13:34.
[25] Matt. 10:34.
[26] "Christian Persecution Info," Christian Persecution Magazine, accessed Apr. 2, 2009.
[27] Jenkins, "Dark Passages."
[28] Qur. 2:62-65, 5:59-60, 7:166.
[29] Qur. 60:4.
[30] Bistrich, "Discovering the common grounds of world religions," pp. 19-22; For a critique of Karen Armstrong's work, see "Karen Armstrong," in Andrew Holt, ed., Crusades-Encyclopedia, Apr. 2005, accessed Apr. 6, 2009.
[31] See, for example, the writings of Sophrinius, Jerusalem's patriarch during the Muslim conquest of the Holy City, just years after the death of Muhammad, or the chronicles of Theophane the Confessor.
[32] Bernard Lewis, The Middle East: A Brief History of the Last 2000 Years (New York: Scribner, 1995), p. 233-4.
[33] "Speech of Urban-Robert of Rheims," in Edward Peters, ed., The First Crusade: The Chronicle of Fulcher of Chartres and Other Source Materials (Philadelphia: University of Pennsylvania Press, 1998), p. 27.
[34] Matt. 5:44.