judaism and islam comparison essay

Islam vs. Judaism

Judaism is the oldest of all the Abrahamic religions. Its founding prophet is Moses, who, according to Jewish beliefs, had been chosen by God to lead the Israelite slaves out of Egypt. Jews believe that camped under Mount Sinai, Moses gave the Israelite slaves the Torah of their God, and after wandering in the desert for 40 years, they went to live in what is now known as Israel, which they believe is God's gift to them. Jews trace their Abrahamic lineage through his son, Isaac.

Islam was founded by Prophet Muhammad in the year 622. Followers of Islam are called Muslims . Muslims believe that there is only one God, and that God chose Muhammad to be His prophet and revealed the Quran to Muhammad. Muslims trace their Abrahamic lineage through his son Ismael.

Comparison chart

Judaism vs. christianity vs. islam.

In this 30-minute Mysteries of the Church mini-documentary made for the Roman Catholic Diocese of Brooklyn, New York , religious teachers and academics discuss the historical origins, similarities, and differences between Judaism, Christianity, and Islam .

Related Comparisons

Share this comparison via:

If you read this far, you should follow us:

"Islam vs Judaism." Diffen.com. Diffen LLC, n.d. Web. 2 Dec 2023. < >

Comments: Islam vs Judaism

Anonymous comments (5).

September 10, 2013, 7:01am You did a good job on comparing these without showing favouritism. although some of the facts are a little rusty, finding information on any religion is hard, and you can't really ask someone from the religion. But anyways, this was real helpful, Thanks! — 194.✗.✗.246

April 28, 2012, 1:36am you are all going to think im so ridiculous but i have no clue about anything that has to do with this subject ! I actually asked a friend of mine from afghanistan if he was jewish ! Not because im an ass or because i was trying to offend him but because i honestly had no idea! Im so lucky he didnt get angry! I really wish i had paid more attention in school — 122.✗.✗.161

August 4, 2013, 5:04am befor judge .......please read and compare between "the Quran" and the other holy books ...please ..... — 41.✗.✗.57

May 7, 2011, 1:16am Could someone please unlock this article, in order so it can be categorized? If the editor does not wish to unlock it, could he/she categorize it in 'Religion?' Thank you in advance. — 174.✗.✗.245

May 7, 2011, 4:23am To the person who asked this article to be unlocked (174.95.70.245), please create a login at http://www.diffen.com/difference/index.php?title=Special:Userlogin&type=signup This has many advantages: you can edit protected articles (like this one), there is no CAPTCHA when you edit comparison tables, and there are no in-text ads when you view the website. Leave feedback (tab at the top) if you have questions. And thanks for all your great contributions! Are you a student of comparative religion? — 24.✗.✗.0

• Christianity vs Judaism
• Christianity vs Islam
• Halal vs Kosher
• Islam vs Shia
• Sunni vs Shia
• Hebrew vs Yiddish
• Hinduism vs Judaism
• Buddhism vs Islam

Edit or create new comparisons in your area of expertise.

Stay connected

© All rights reserved.

Comparing Judaism and Islam Research Paper

Introduction.

The ancient world might have been much influential in the modern living and it has greatly determined the current relationship amongst tribes, religions, and even global connection. Judaism and Islam have been among the earliest religions that have existed with their relationship in the current days indicating a subtle connection between them (Catherwood 12).

It has been eminent in recent decades that the world has been witnessing interminable controversies between followers of Judaism and Islam arising from the two religions especially those located in Israel and Palestine where such cases have turned into international concerns (Schwab et al. 4). Confrontations between the two religions do not simply result into strained religious relations, but normally lead to violence and death.

Nonetheless, a closer view of the historical backdrop of the two religions reveals a remarkable connection between them, contrarily to how they behave presently. Therefore, this research seeks to explain why mutual respect is possible, and at the same time why conflict is inevitable.

Common beliefs shared between Islam and Judaism

Despite having interreligious differences in the current days, history depicts that there has existed a great connection between amongst religions, viz. Judaism, Christianity, and Islam in the wisdom that in most cases the three religions share numerous common beliefs and practices (Brockopp et al. 10).

Rather, “Judaism, Christianity, and Islam are traditional in a more complex and encompassing way…they do indeed preserve centuries of accumulated judgments about the value of certain beliefs and behaviors” (Corrigan et al. 1). The connection amongst these religions steams from the biblical perspective to historical standards of living in which they became collectively known as “Abrahamic religions” as postulated by Catherwood (21).

This assertion holds because the three religions stream their religious philosophies from the covenantal life made between God and Abraham in the Hebrew Bible including all its teachings. While trying to understand how these religions, especially Judaism and Islam, correlate spiritually and historically, one common term, viz. monotheism or monotheistic religions, is integral to developing a comprehensive understanding.

Monotheism or monotheistic religion

The contemporary conflict between Judaism and Islam may bar anyone from understanding the existing correlation between them, though understanding monotheism or monotheistic religions may be imperative in this case.

Schwab et al. posit, “At the heart of the two faiths is an ethical-monotheistic vision that determinedly resists any compromise on the idea of the transcendence and unity of God” (63). Monotheism typically refers to the religious beliefs or philosophies based on the existence of single or solitary God who they believe is most holy and powerful.

According to the intuitions of the two religions, there is only one God, who is the sole creator of the universe and the world. They believe that God is the only Supreme Being and human history is just akin in all these religions and that Satanism, resurrection of Jesus, life after death, existence of prophets, and even resurrection are religious aspects(Neusner and Sonn 9), because these religions share common beliefs and traditions accustomed to Abraham.

Central practices of prayer and almsgiving

Giving a closer look at the shared practices between the Muslims and Jews, one might conjecture what is really causing conflict between the two religions. Two common practices and tradition shared between Muslims and Jews are prayer and almsgiving that are on common observation and remain respected among the traditions and beliefs of these religions (Catherwood 17).

Ritual praying are common in both religions where adherents pray for forgiveness of sins, thanksgiving to the only Holy God, recitation of common prayers in scriptures, and praying during particular religious functions (Brockopp et al. 31).

Angels and demons all exist spiritually where prayer in both religions involves these spiritual beings. The two religions also acknowledge the essence of considering the disabled and the poor and in this case questions are arising on who between them deems more considerate. They both agree with the practice of giving alms to the poor.

Elements of ritual cleanliness, fasting, eternal life and nutritional regulations

Most common to the practices and traditions of the two religions is the “aspects of ritual purity, the practice of fasting, and the presence of dietary laws” (Corrigan et al. 4).

They have a notion that God is the Supreme Being and human history lies in the hands of God’s supremacy and wheneveradherents disobey His will, there is a need totake appropriate actions to repent through ritual cleansing, prayers, and thanksgiving practices (Schwab et al. 5).

Fasting is the practice where adherents plan special prayer occasions with Muslims believing that meals during the fasting should be taken during the night, while Jew have a different opinion in this tradition.

The aspect of the afterlife in eternity is a common belief with the two religions believing that there is eternity after life in eternal paradise in Muslims and either heaven or no afterlife in Jews (Brockopp et al. 19). Each of the religions observes dietary practices where calendars of religious festivals including marriage and divorce are common.

Relationship confirmed from the religious scriptures

The correlation between Judaism and Islam is not merely a connation bestowed in the modern teachings of priests, Imams, or even false prophets, but the relationship between Jews and Muslim has been evident from human history as it prevails in almost all Holy Scriptures of these religions (Catherwood 29).

Both the Quran and the Bible have been reflective on the aspects relating to common beliefs and traditions including important teachings that connect the two religions from religious to historical perspectives. Another common interconnection between Judaism and Islam or simply between the practices accustomed to Muslims and Jewish adherents is the prevalence of Hebrew teachings that seem contradictive in both faiths (Brockopp et al. 15).

Central to this aspect, it is important to consider Quran views on Abraham’s stories as well as how it interprets biblical stories of Isaac and Ishmael, Abraham’s sons. It is also noteworthy to consider how Islam interprets itself regarding Judaism from its holy scriptures including the Quran.

Quran interpretations of the biblical stories of Abraham

Quran refers to the spiritual scriptures used by Muslim adherents and bestow the belief that it possesses the verbatim word of God, while Judaism adherents use the Bible as a holy scripture. Before commencing, it is important to understand that Islam is more prevalent in Middle East and Southeast Asia, while Judaism seems concentrated in the US, Israel, and parts of Europe (Brockopp et al. 19).

The connection between religious practices associating Judaism and Islam remains evident in a number of scriptures that discuss similar issues including Hebrew’s bible or Hebrews Pentateuch (the Torah) and the Koran.

The Quran interpretations of the biblical stories of Abraham are imperative in understanding this connection. Just as postulated earlier that both Judaism and Islam belong to the monotheistic religion, the two religions have similar perceptions about the story of Abraham’s obedience to God’s holy summon. The Koran interprets that Abraham (in Judaism) who in Muslim bears the name Ibrahim, was neither a Jew nor Christian, but Muslim because he submitted to Allah.

Quran interpretations of the biblical stories of Isaac and Ishmael

Another crucial potion that may give a considerable reflection on the connection between Judaism and Islam that influences the rapport between the Israeli state and Palestinian Arabs is how Quran interprets the biblical stories of Isaac and Ishmael.

Just as noted earlier, “much the same religious narrative and similar religious injunctions are found in the Hebrew Pentateuch (the Torah) and the Koran” (Schwab et al. 63). Isaac is an important actor in the practices and beliefs of the two religions, though they carry quite different opinions in these religions.

The story still lies within the descriptions of Torah concerning God’s promises and series of covenants to the land of Israel. Isaac was the son of Abraham (Catherwood 28). Both religions believe that God ordered Abraham/Ibrahim to sacrifice his son, but instead provided him with a lamb for the purpose of ritual sacrifice. These notions, as embedded in the traditions and religious beliefs of Genesis of Abraham, are agreeable in the two religions.

However, a contradiction in the story of Abraham and his two sons Isaac and Ismail between the Jews and Muslims is that Jews’ traditions in Bible believe that God ordered Abraham to sacrifice Isaac while Muslims’ traditions believe that God ordered Ibrahim to sacrifice Ishmael as his only beloved son (Brockopp et al. 10).

Therefore, in this regard, the Muslim community conviction is that Ismail is the father of the Arab people who are staunch Muslims, while they regard Isaac as the progenitor of the Israelites who are staunch Jews by religion (Catherwood 27).

This perspective brings a confusion and disagreement between the two religions on who between the two sons of Abraham in Jewish and Ibrahim in Islam deserved to undergo the sacrifice torment. From their standpoint and perceptions, Corrigan et al (15) explains that Ibrahim was never the first Jew and thus he was a staunch Muslim in which the modern Muslim community it remains misconstrued between Jewish and Muslim exegesis.

Why conflict is still inevitable between these religions

One might wonder why the continued conflict between Judaism and Islam continues to attract much attention, but considering aspects of religious differences, it may be clear that conflict is still inevitable between these religions (Catherwood 23).

The prevailing controversies might not have resulted really from the political influences between the West and the Muslim world countries, but much of the religious convictions might be greatly fuelling conflicts between these religions (Swab et al. 8). The Holy Scriptures between the two religions, with one using the Koran and the other using the Bible, and the stories that each portray have a momentous impact on the prevailing conflict between these religions.

Both religions have the perceptions that scriptures and their interpretations in the two religions emerge due to formal or informal decisions of these two communities, and bore no evident realities (Corrigan et al. 4). Since the two religions constantly disagree on certain important aspects of religious convictions, this element becomes the source of conflict.

How Judaism interprets itself with a view to Islam

While trying to comprehend why the conflict is still inevitable between these religions, one must consider Judaism’s perception over the Islamic religion streaming from scriptural interpretations and beliefs (Brockopp et al. 15). Coupled with international politics where Judaism and Christianity seem to have power over the Western nations, Corrigan et al. assert, “different segments of larger communities (between Judaism and Islam) might dispute whether this or that writing is truly authoritative for all members” (4).

Judaism interprets the views of the scriptures and beliefs of Muslim and deceitful, unrealistic, and that the Muslim community is just but a religion full of false faith with counterfeit prophets who have emerged to destroy Judaism (Catherwood 33). The Jewish view the Muslim community as a community involving inhumane individuals influenced by wrong Prophetic judgments of the scriptures, with the ability to disregard the significance of quality of life as expected by both religions.

How Islam interprets itself with a view to Judaism

The Jewish perception of God, the prophecy surrounding Jesus, and faith in the divinity of Muhammad and God influences the differences between the two religions. The disparities between the two religions are fuelled by the intuitions bestowed in both religions and the Jewish misinterpretation of Islamic views of spiritual living (Neusner and Sonn 20).

The belief in Islam rests upon one individual true prophet who is Muhammad and that Jesus in the Jewish biblical interpretations is false and misleading the world. The Muslim scriptures were written under the influence of Mohammad and as the Jewish community believes in divine revelation and forgiveness in relation to God’s role in salvation, the Islam community believes in predestination (Brockopp et al. 23).

This Muslim notion, coupled with several contradictions between their beliefs in the stories regarding prominent people in the Bible and Quran, is influencing the disparities between these two distinct religions. Jesus, who is a prophet according to Muslims, is just a false notion to the Jews.

The world in the current days has been witnessing continuous decline in the rapport between the West and the Muslim world with much of such circumstances remaining unknown to the public. Since the events of September 11 in the United States, political leaders have been findings ways to establish common grounds for the West and the Muslim world nations and dialogue strategies are becoming essential.

There seem to be a great connection between the conflicts arising from the Israel/Palestine nations and their religious differences that stream right from the scriptural beliefs and interpretation of historical events that concerned prominent people. The two religions have the notions that any of the texts regarded as scriptures emerged from communities’ formal or informal decisions and that do not have any proof of existence of such occasions, events, or traditions.

This area is normally the source of the underlying conflict between the two religions as they dispute which writing proves authoritative for all adherents. The stories of Abraham and his two sons are common grounds of contradiction between these two religions. Given that the two religions have decided to remain fixed on their traditions and beliefs, the conflict between them is inevitable.

Works Cited

Brockopp, Jonathan, Jacob Neusner, and Tamara Sonn. Judaism and Islam in Practice: A Sourcebook . London: Routledge, 2000. Print.

Catherwood, Christopher. A God Divided: Understanding the Differences Between Islam, Christianity, and Judaism . Colorado: David C. Cook Publishing, 2007. Print.

Corrigan, John, Frederic Denney, Carlos Eire, and Martin Jaffee. Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. New Jersey: Prentice Hall, 2011. Print.

Neusner, Jacob, and Tamara Sonn. Comparing Religions through Law: Judaism and Islam . London: Routledge, 2002. Print.

Schwab, Klaus, Rick Samans, Fiona Paua, Sherif Diwany 2008, Islam and the West: Annual Report on the State of Dialogue . PDF file. Web.

• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2018, December 19). Comparing Judaism and Islam. https://ivypanda.com/essays/comparing-judaism-and-islam/

"Comparing Judaism and Islam." IvyPanda , 19 Dec. 2018, ivypanda.com/essays/comparing-judaism-and-islam/.

IvyPanda . (2018) 'Comparing Judaism and Islam'. 19 December.

IvyPanda . 2018. "Comparing Judaism and Islam." December 19, 2018. https://ivypanda.com/essays/comparing-judaism-and-islam/.

1. IvyPanda . "Comparing Judaism and Islam." December 19, 2018. https://ivypanda.com/essays/comparing-judaism-and-islam/.

Bibliography

IvyPanda . "Comparing Judaism and Islam." December 19, 2018. https://ivypanda.com/essays/comparing-judaism-and-islam/.

• Judaism Essay: Summary of Judaism, Its Origin and History
• Abrahamic Religions: Judaism, Christianity, Islam
• The History of Judaism and Hinduism
• The Judeo-Christian and Islamic Religions
• Buddhism as a Sacred Tradition
• Buddhism and Christianity
• The Teachings of Sikh
• Twelve – Imam Shīʿism

• Subject List
• Take a Tour
• For Authors
• Subscriber Services
• Publications
• African American Studies
• African Studies
• American Literature
• Anthropology
• Architecture Planning and Preservation
• Art History
• Atlantic History
• Biblical Studies
• British and Irish Literature
• Childhood Studies
• Chinese Studies
• Cinema and Media Studies
• Communication
• Criminology
• Environmental Science
• Evolutionary Biology
• International Law
• International Relations

Islamic Studies

• Jewish Studies
• Latin American Studies
• Latino Studies
• Linguistics
• Literary and Critical Theory
• Medieval Studies
• Military History
• Political Science
• Public Health
• Renaissance and Reformation
• Social Work
• Urban Studies
• Victorian Literature
• Browse All Subjects

How to Subscribe

• Free Trials

In This Article Expand or collapse the "in this article" section Jewish-Muslim Relations

Introduction, general overviews.

• Reference Works
• Collections of Essays
• Textual Criticism
• Medieval Islam
• Early Islam
• Scripture and Exegesis
• Orientalism
• Popular Religion
• Ottoman Empire
• France (Modern)
• North Africa
• United States

Related Articles Expand or collapse the "related articles" section about

About related articles close popup.

Lorem Ipsum Sit Dolor Amet

Vestibulum ante ipsum primis in faucibus orci luctus et ultrices posuere cubilia Curae; Aliquam ligula odio, euismod ut aliquam et, vestibulum nec risus. Nulla viverra, arcu et iaculis consequat, justo diam ornare tellus, semper ultrices tellus nunc eu tellus.

• Islam and Christianity
• People of the Book

Other Subject Areas

Forthcoming articles expand or collapse the "forthcoming articles" section.

• Ahl-i Hadith
• Crusades and Islam
• Find more forthcoming articles...
• Export Citations
• Share This Facebook LinkedIn Twitter

Jewish-Muslim Relations by Yousef Meri LAST REVIEWED: 30 June 2014 LAST MODIFIED: 30 June 2014 DOI: 10.1093/obo/9780195390155-0075

This bibliographic survey addresses various aspects of the historical relationship between Islam and Judaism and encompasses the study of the history, language, literature, culture, society, and thought of the Jews of the Islamic world and the modern Middle East and North Africa as well as the encounters between Muslims and Jews throughout history. It seeks to situate the interactions between the faiths within a historical/civilizational framework that does not merely emphasize the interactions of textual traditions. Islam is regarded as an inheritor of both the Hebrew Bible (Torah) as well as the Gospels. The Qur’an itself contains numerous references to the Jews (Arab. al-yahūd, Banū Isrāʾīl [Children of Israel]) and Judaism, which arose in specific contexts, sometimes reflecting the threats the nascent Muslim community faced from the Meccans and their allies from among the Jewish tribes of Medina on the one hand while at the same time reflecting a reverence for the Torah. The classical scholarly view of the relationship of Judaism to Islam maintains variously that Islam’s rituals and doctrines derive from Judaism and Christianity, that the Prophet Muḥammad sought to consciously model himself on prophetic figures like Abraham and Moses, that the Qur’an or parts of it were authored after Muḥammad’s lifetime, and that the scriptural events and stories recounted in the Qur’an are ultimately borrowed from earlier scriptures. Views posited by scholars in the 19th century like the reform Rabbi Abraham Geiger (d. 1874) in his Was hat Mohammed aus dem Judentume aufgenommen (1833; English: Judaism and Islam [1898]) and in the 1950s by Abraham Katsh in his Judaism in Islam ? have essentially been discounted. Such studies have traditionally focused on the interrelationship of the Jewish and Islamic scriptural and exegetical traditions and the origins of Islam based on a reading of primary sources and employing philological methods. The “Isrāʾīliyyāt” or so-called Israelite traditions, which were of questionable origins and are found in the Stories of the Prophets ( qiṣaṣ al-anbiyāʾ ) genre in Islam, in various exegetical works and the biography ( sīra ) of the Prophet Muḥammad, continue to contribute to scholarly discussions about the textual interrelationship of Judaism and Islam. However, the interrelationship between Islam and Judaism and Muslims and Jews is more profound in terms of the dynamic exchange and interchange of ideas that took place not merely in a scriptural or exegetical context but rather in a historical context throughout the nearly 1,400-year history between the adherents of the two faiths. This encounter from the Middle Ages down to the modern era resulted in the development of new and exciting cultural, linguistic, intellectual, and literary forms as well as the development of popular customs and traditions such as pilgrimage and the veneration of saints and shrines. During the 1950s and 1960s, a major shift in scholarly research occurred. The Cairo Geniza, a cache of documents that had been discovered during the 19th century in the Ben Ezra Synagogue in Fusṭāṭ (Old Cairo), emerged as one of the most important sources for the study of medieval Jewish society and Muslim–Jewish relations. The Geniza affords a glimpse not only into the exegetical traditions of the Jews of the medieval Islamic world but also sheds light on the activities of the heads of the Jewish communities as well as merchants, scholars, and poets. Scholarly inquiry has resulted in innovative studies on such themes as poverty and charity and Jewish and Islamic thought and pilgrimage. Throughout the 19th and 20th centuries, the study of Islam and Judaism was the purview of mainly American Jewish and Israeli scholars, though today non-Jewish scholars are increasingly becoming involved in the study of the intersection of both faiths. Although in a Middle Eastern context, the study of Hebrew and Judaeo-Arabic have become important for strategic and political reasons, in Egypt, Jordan, and elsewhere, scholars have become increasingly interested in the interrelationship of Judaism and Islam in an academic context. The work of the Egyptian scholar Mohamed Hawary is but one example that incorporates the study of classical Hebrew and Arabic sources into historical research on the Fāṭimid and Ayyūbid periods. Over the past two decades, the focus has shifted from studies that merely look at points of contact, similarities and differences between Judaism and Islam, to a more holistic and integrated vision of the diverse and complex interactions between faiths, ideas, and peoples. Such scholarship focuses on historical, anthropological, philosophical, legal, and sociological phenomena. From 2010 through 2012, no fewer than five major edited collections and monographs dedicated to the study of some aspect of Muslim–Jewish relations have been published. Moreover, two major reference works have appeared: The Encyclopedia of Jews in the Islamic World (Brill) and Bibliography of Jews in the Islamic World (Brill). This is testament to the exponential growth of this field to encompass diverse humanities and social scientific research, rather than studies that merely focus on philological and/or theological issues. The development of academic resources on the Internet is no less important. In 2011 two websites were launched: Mathal/Mashal , which is dedicated to the study of the “scholarly discussion of topics present in the Islamic and Jewish traditions, cultures, and practices especially in the area where thematic and doctrinal aspects are common,” and the e-platform Intertwined Worlds , which seeks “to make accessible authoritative articles on a wide variety of topics within the study of Muslim–Jewish relations to a broad audience, including advanced undergraduate and postgraduate students, faculty, and members of the general public.”

Brenner 2010 contextualizes the history of the Jews of the Islamic lands in the context of Jewish history while Stillman 1979 and Stillman 1991 provide an annotated anthology of texts in translation concerning the history of the Jews of the Islamic world from early Islamic times down to the present. Stillman 1990 provides a bibliographic overview of works through 1990. Hary, et al. 2000 (cited under Collections of Essays ) includes essays on a range of linguistic and historical themes in Jewish–Muslim relations. Neusner, et al. 2000 is an important source book for the study of ritual, custom, and law in Judaism and Islam. Goitein 2005 provides a brief introduction to various aspects of the historical relationship between Muslims and Jews. Menocal 2003 argues for a culture of tolerance between Muslims, Jews, and Christians in medieval Andalusia. Cohen 2005 is a useful anthology of documents pertaining to poverty from the Cairo Geniza. Lassner 2012 focuses mainly on modern Western scholarship on Jews and Christians in the medieval Islamic world. Pratt 2010 offers a brief assessment of Islamic views relating to Jews, Zionism, and Israel and their impact on Muslim–Jewish relations. Gender in Judaism and Islam Conference (2010) explores various issues pertaining to gender in Judaism and Islam, while Roded 2012 provides an overview of religious feminism in Islam and Judaism. Lazarus-Yafeh 1984 is a comparative study of the legal aspects of Judaism and Islam.

Brenner, Michael. A Short History of the Jews . Translated by Jeremiah Riemer. Princeton, NJ: Princeton University Press, 2010.

Succinct overview of the history of the Jewish experience for general readers and undergraduates. Chapters 6 and 7 deal with the Jews of the Islamic world. (Originally published as Kleine jüdische Geschichte , Munich: C.H. Beck, 2008).

Cohen, Mark R. The Voice of the Poor in the Middle Ages: An Anthology of Documents from the Cairo Geniza Pertaining to Poverty and Charity among Medieval Jews . Princeton, NJ: Princeton University Press, 2005.

Meticulous translation of a wide-range of documents from the Cairo Geniza pertaining to poverty and charity among medieval Jews. Excellent resource for postgraduate teaching

Goitein, S. D. Jews and Arabs: A Concise History of Their Social and Cultural Relations . Mineola, NY: Dover, 2005.

The 2005 edition includes a brief foreword by Mark Cohen. Recommended for undergraduate teaching. Particularly insightful is chapter 7 on the “Cultural Development of the Jewish People Inside Arab Islam.” Goitein was the first to refer to “Jewish–Arab symbiosis.” Some of the views presented in this work are outdated and reflect the thinking present in orientalist scholarship in the 1950s. (Third revised edition originally published 1974, New York: Schocken).

Jewish Studies Program. Gender in Judaism and Islam conference . University of Pennsylvania, 22 March 2010.

Proceedings of a cross-disciplinary conference organized by the Jewish Studies Program, University of Pennsylvania, which includes discussions of law, human rights, the body, and the arts. Audio available online .

Lassner, Jacob. Jews, Christians, and the Abode of Islam: Modern Scholarship, Medieval Realities . Chicago: University of Chicago Press, 2012.

DOI: 10.7208/chicago/9780226471099.001.0001

Useful synthesis and commentary on previous Western scholarship on the medieval Islamic world and occidental responses. Includes chapters on such themes as Orientalists, Occidentalists, and medieval philosophy and science.

Lazarus-Yafeh, Hava. “Some Differences Between Judaism and Islam as Two Religions of Law.” Religion: Journal of Religion and Religions 14 (1984): 175–191.

DOI: 10.1016/S0048-721X(84)80008-1

Comparative study of the legal aspects of Judaism and Islam such as fasting, prayer, and ritual purity.

Menocal, María Rosa. Ornament of the World . Boston: Little, Brown, 2003.

Accessible study written in the modern historiographical tradition of romanticizing the Middle Ages, invaluable for undergraduate teaching based on literary sources. Menocal argues for a culture of tolerance in medieval Andalusian society.

Neusner, Jacob, Tamara Sonn, and Jonathan Brockopp, eds. Judaism and Islam and Practice: A Sourcebook . New York: Routledge, 2000.

An excellent overview of ritual and law in Judaism and Islam. Suitable for undergraduates and nonspecialists.

Pratt, Douglas. “Muslim–Jewish Relations: Some Islamic Paradigms.” Islam and Christian–Muslim Relations 21 (2010): 11–21.

DOI: 10.1080/09596410903481820

Brief assessment of Islamic views relating to Jews, Zionism, and Israel and their impact on Muslim–Jewish relations.

Roded, Ruth. “Islamic and Jewish Religious Feminism: Similarities, Parallels and Interactions.” Religion Compass 6 (2012): 213–224.

DOI: 10.1111/j.1749-8171.2012.00346.x

Overview of religious feminism in Islam and Judaism. Suitable for undergraduates and nonspecialists.

Rodrigue, Aron. Jews and Muslims: Images of Sephardi and Eastern Jewries in Modern Times . Seattle: University of Washington Press, 2003.

Translation of two works first published in French as De l’instruction à l’émancipation: Les enseignants de l’Alliance Israélite Universelle et les Juifs de l’Orient, 1860–1939 (Paris: Calmann-Lévy, 1989), and in English as Images of Sephardi and Eastern Jewries in Transition: The Teachers of the Alliance Israélite Universelle, 1860–1939 (Seattle: University of Washington Press, 1993). Excellent study for the modern history of Middle Eastern Jewish communities based largely on the archives of the Alliance Israélite Universelle.

Stillman, Norman A. The Jews of Arab Lands: A History and Source Book . Philadelphia: Jewish Publication Society of America, 1979.

Survey of Jewish history in the Arab lands from the 7th through the 19th centuries followed by an extensive selection of primary sources from Arabic, Hebrew, Judaeo-Arabic, and other languages illustrating various aspects of the history of Muslim–Jewish relations.

Stillman, Norman A. “Jews of the Islamic World.” Modern Judaism 10.3 (1990): 367–378.

DOI: 10.1093/mj/10.3.367

An excellent bibliographic overview of works published through 1990 pertaining to Muslim–Jewish relations and the Jews of the Islamic world.

Stillman, Norman A. The Jews of Arab Lands in Modern Times . Philadelphia: Jewish Publication Society of America, 1991.

Thorough survey and follow-up volume to the Jews of Arab Lands focusing on the late 19th century to the 1960s. Invaluable resource for undergraduate teaching.

back to top

Users without a subscription are not able to see the full content on this page. Please subscribe or login .

Oxford Bibliographies Online is available by subscription and perpetual access to institutions. For more information or to contact an Oxford Sales Representative click here .

• About Islamic Studies »
• Meet the Editorial Board »
• Abbasid Caliphate
• `Abdolkarim Soroush
• 'Abduh, Muhammad
• ʿAbdul Razzāq Kāshānī
• Abu Sayyaf Group
• Adalet ve Kalkinma Partisi (AKP)
• Afghani, Sayyid Jamal al-Din al-
• Africa, Islam in
• Afterlife, Heaven, Hell
• Ahmad Khan, Sayyid
• Ahmadiyyah Movement, The
• Ahmet Hamdi Tanpinar
• 'A’isha al-Baʿuniyya
• 'Alī Ibn Abī Ṭālib
• al-Ḥallāj, Ḥusayn ibn Manṣūr
• al-Sadiq, Ja`far
• Al-Siddiq, Abu Bakr
• Amin, Nusrat
• Angkatan Belia Islam Malaysia (ABIM)
• Arab Painting
• Arab Salafism
• Arab Spring
• Arabic Language and Islam
• Arabic Praise Poems
• Archaeology, Islamic
• Architecture
• Art, Islamic
• Australia, Islam in
• 'Aysha Abd Al-Rahman
• Baha'i Faith
• Balkans, Islam in the
• Banna, Hasan al-
• Bektashi Sufi Order
• Bourgiba, Habib
• Britain, Islam and Muslims in
• Caliph and Caliphate
• Central Asia, Islam in
• Chechnya: History, Society, Conflict
• Christianity, Islam and
• Cinema, Turkish
• Civil Society
• Clash of Civilizations
• David Santillana
• Death, Dying, and the Afterlife
• Democracy and Islam
• Deoband Madrasa
• Disabilities, Islam and
• Dome of the Rock
• Dreams and Islam
• Dress and Fashion
• Europe, Islam in
• European Imperialism
• Fahad al-Asker
• Fana and Baqa
• Farangī Maḥall
• Female Islamic Education Movements
• Finance, Islamic
• Fiqh Al-Aqalliyyat
• Five Pillars of Islam, The
• Gender and Sexuality
• Gender-based Violence and Islam
• Ghadir Khumm
• Ghazali, al-
• Gökalp, Mehmet Ziya
• Gülen, Muhammed Fethullah
• Hadith and Gender
• Hadith Commentary
• Hadith: Shiʿi
• Hanafi School, The
• Hijaz Railway
• Hip-Hop and Islam
• Historiography
• History of Astronomy and Space Science in the Islamic Worl...
• Hizb al-Nahdah
• Homosexuality
• Human Rights
• Ibn al-ʿArabī
• Ibn Baṭṭūṭa
• Ibn Khaldun
• Ibn Rushd (Averroës)
• Ibn Taymiyya
• 'Ilm al-Khilāf / Legal Controversy
• Indonesia, Islam in
• Inheritance
• Inji Efflatoun
• Internet, Islam and the
• Iqbal, Muhammad
• Iran, Islam in
• Iranian Revolution, The
• Islam, Environments and Landscapes in
• Islam in Ethiopia and Eritrea
• Islam, Nature, and the Environment
• Islamic Aesthetics
• Islamic Exegesis, Christians and Christianity in
• Islamic Law and Gender
• Islamic Print Media
• Islamic Salvation Front (FIS)
• Islamic Studies, Food in
• Islamic Trends and Movements in Contemporary Sub-Saharan A...
• Islamophobia
• Japan, Islam in
• Jewish-Muslim Relations
• Jilani, `Abd al-Qadir al (Gilani)
• Karbala in Shiʿi Ritual
• Khaled Al Siddiq
• Kharijites and Contemporary Scholarship, The
• Khatami, Muhammad
• Khomeini, Ruhollah Mousavi
• Law, Islamic Criminal
• Literature and Muslim Women
• Maḥmūd Gāvān
• Martyrdom (Shahada)
• Mary in Islam
• Mawdudi, Sayyid Abuʾl-Aʾla
• Medina, The Constitution of
• Method in the Study of Islam
• Middle East and North Africa, Islam in
• Modern and Contemporary Egyptian Art
• Mohd Asri Zainul Abidin
• Muḥammad Nāṣir al-Dīn al-Albānī
• Muhammad, Elijah
• Muhammad, Tomb of
• Muslim Brotherhood
• Muslim Nonviolence
• Muslim Pilgrimage Traditions in West Africa
• Muslim Television Preachers
• Mu`tazilites
• Nana Asma'u bint Usman ‘dan Fodio
• Nation of Islam
• Nationalism
• Nigeria, Islam in
• Nizar Qabbani
• North America, Islam in
• Nursi, Said
• On the History of the Book in Islamic Studies
• Organization of Islamic Cooperation
• Orientalism and Islam
• Ottoman Empire, Islam in the
• Ottoman Empire, Millet System in the
• Ottoman Women
• Pamuk, Orhan
• Papyrus, Parchment, and Paper in Islamic Studies
• Philippines, Islam in the
• Philosophy, Islamic
• Pilgrimage and Religious Travel
• Political Islam
• Political Theory, Islamic
• Post-Ottoman Syria, Islam in
• Pre-Islamic Arabia/The Jahiliyya
• Principles of Law
• Progressive Muslim Thought, Progressive Islam and
• Qaradawi, Yusuf al-
• Qurʾan and Contemporary Analysis
• Qurʾan and Context
• Qutb, Sayyid
• Razi, Fakhr al-Din al-
• Reformist Muslims in Contemporary America
• Russia, Islam in
• Sadra, Mulla
• Sahara, The Kunta of the
• Sarekat Islam
• Science and Medicine
• Shari`a (Islamic Law)
• Shari'ati, Ali
• Shiʿa, Ismaʿili
• Shiʿa, Twelver
• Shi`i Islam
• Shi‘I Shrine Cities
• Shi'i Tafsir, Twelver
• Sicily, Islam in
• Sociology and Anthropology
• South Asia, Islam in
• Southeast Asia, Islam in
• Spain, Muslim
• Sufism in the United States
• Suhrawardī, Shihāb al-Dīn
• Sunni Islam
• Tabari, -al
• Tablighi Jamaʿat
• Tafsir, Women and
• Taha, Mahmūd Muhammad
• Tanzīh and Tashbīh in Classical Islamic Theological Though...
• The Babi Movement
• The Barelvī School of Thought
• The Nizari Ismailis of the Persianate World
• Turabi, Hassan al-
• Turkey, Islam in
• Turkish Language, Literature, and Islam
• Twelver Shi'ism in Modern India
• Twelver Shi'ism in Pakistan
• Umayyads, The
• Women in Islam
• Yemen, Islam in
• Privacy Policy
• Cookie Policy
• Legal Notice
• Accessibility

Powered by:

• [66.249.64.20|185.148.24.167]
• 185.148.24.167

Please wait while we process your request

Similarities And Differences Of Islam And Judaism

Words: 0 | Pages: 0

Overview of Islam and Judaism as two major monotheistic religions

Islam and Judaism are two of the world's oldest and most prominent monotheistic religions. While both share some common beliefs, they also have distinct differences in their practices, rituals, and religious laws. Understanding these similarities and differences is crucial to gaining a deeper appreciation for the diversity within religious traditions.

Both Islam and Judaism trace their roots back to ancient times. Islam was founded by Prophet Muhammad in the 7th century CE in Arabia, while Judaism dates back more than three millennia to Abraham, who is considered the father of both Jewish people and their religion. Both faiths emphasize belief in one God (Allah for Muslims; Yahweh for Jews) who revealed divine scriptures - Quran for Muslims; Torah for Jews - containing moral codes guiding believers' lives.

Despite these shared origins, there are notable distinctions between Islam and Judaism. One significant difference lies in their theological understandings of prophecy. In Islam, Prophet Muhammad is believed to be the final messenger sent by Allah with a comprehensive message that supersedes all previous revelations from God. On the other hand, according to Jewish tradition, prophecy has not ceased after Moses; rather it continues through wise scholars known as rabbis.

Ritual practices differ substantially between the two faiths as well. For example, prayer plays a central role in both religions but with distinctive forms and structures. Muslims perform five daily prayers called Salah facing Mecca while reciting specific verses from the Quran collectively or individually at prescribed times throughout the day. In contrast, Jews observe three daily prayers referred to as Shacharit (morning), Mincha (afternoon), and Ma'ariv (evening) recited facing Jerusalem without any fixed direction towards which they must pray.

Understanding the similarities and differences between Islam and Judaism provides valuable insights into these two major monotheistic religions. While both religions share belief in one God and have their roots in ancient times, they differ significantly in terms of theological concepts and ritual practices. Acknowledging these distinctions fosters respect, tolerance, and appreciation for the rich diversity within religious traditions that continue to shape societies across the globe.

Similarity 1: Belief in the existence of one God (monotheism)

This shared belief in monotheism forms a strong foundation for both religions' teachings and practices. It shapes how followers understand their relationship with God and guides their moral conduct based on divine laws. The concept of monotheism also promotes unity among believers within each religion, emphasizing that all worship should be directed solely towards one supreme deity.

Both Islam and Judaism reject idolatry or polytheism—the worship of multiple gods or idols—considering it a grave sin against their respective religious doctrines. This rejection reinforces the importance placed on recognizing and worshipping only one true God.

The common belief in monotheism serves as an essential bond between Islam and Judaism while distinguishing them from other religious traditions that embrace different theological concepts such as polytheism or pantheon deities. Despite differences in interpretations or specific rituals associated with this belief, Muslims and Jews share a deep-rooted commitment to understanding divinity through monotheistic principles.

Similarity 2: Emphasis on ethical conduct and moral values

Understanding this similarity helps foster mutual understanding between followers of both religions while highlighting how religion can play a vital role in shaping individuals' moral compasses within diverse societies. It serves as a reminder that despite cultural differences or varying interpretations within each tradition; there are universal principles shared by humanity at large when it comes to pursuing virtuous behavior based on religious teachings.

Similarity 3: Use of sacred texts - Quran for Islam, Torah for Judaism

Another similarity between Islam and Judaism lies in their use of sacred texts as foundational sources of religious guidance. In Islam, the Quran is considered the literal word of Allah, revealed to Prophet Muhammad over a period of 23 years. It serves as the ultimate authority for Muslims, containing instructions on various aspects of life including moral conduct, social justice, and personal spirituality. Similarly, in Judaism, the Torah holds significant importance as it is believed to be given directly by God to Moses at Mount Sinai. It consists of the first five books of the Hebrew Bible and encompasses laws, narratives, and ethical teachings that shape Jewish beliefs and practices.

Both religions emphasize reverence towards these sacred texts through rituals such as recitation or study sessions. Scholars within each tradition devote their lives to interpreting these scriptures and extracting practical lessons applicable to contemporary times. The use of sacred texts not only provides a sense of continuity with ancient traditions but also offers believers a spiritual compass guiding them in daily life decisions.

While there are differences in how these texts are structured or interpreted within each religion's theological framework, their significance cannot be overstated in shaping both individual faith experiences and collective religious identities for Muslims and Jews alike.

Difference 1: Concept of Prophet - Muhammad as the final prophet in Islam, while Judaism recognizes several prophets

On the other hand, Judaism recognizes several prophets who played crucial roles in delivering divine messages to the Jewish people throughout history. From Moses, who received the Torah on Mount Sinai, to Isaiah, Jeremiah, and others mentioned in Hebrew scriptures, these prophets are revered for their teachings and guidance.

This distinction highlights how each religion views prophecy differently. For Muslims, Prophet Muhammad's revelation represents a culmination of divine guidance for all time. In contrast, Judaism sees prophecy as an ongoing process through which wise scholars known as rabbis interpret religious texts and provide spiritual leadership based on historical teachings.

Despite this difference regarding the concept of prophethood, both religions place great importance on learning from past messengers or prophets' wisdom while striving for moral conduct guided by divine principles.

Difference 2: Different practices of prayer - Salah in Islam, Tefillah in Judaism

Understanding these differences deepens our appreciation for the diverse ways individuals connect with their faith traditions while underscoring how religion can shape personal spirituality through acts of worship that are unique to each belief system

Difference 3: Dietary restrictions - Halal in Islam, Kashrut in Judaism

In contrast, Judaism has its own set of dietary laws known as Kashrut. Jews are forbidden from eating certain animals such as pork or shellfish and cannot mix dairy products with meat in the same meal. Animals must be slaughtered by a trained individual called a shochet using precise techniques outlined in Jewish law. While both religions have strict dietary regulations aimed at promoting purity and spiritual discipline, the specific rules surrounding food preparation and consumption differ significantly between Islam's Halal and Judaism's Kashrut. These dietary practices serve as tangible expressions of religious devotion for followers of each faith while also fostering community cohesion through shared culinary traditions.

Similarity 4: Observance of fasting - Ramadan in Islam, Yom Kippur in Judaism

Another significant similarity between Islam and Judaism is the observance of fasting as a spiritual practice. In Islam, the holy month of Ramadan holds great significance, during which Muslims fast from dawn to sunset for an entire lunar month. This period of self-restraint is seen as a time of purification, increased devotion, and reflection on one's relationship with God. Similarly, in Judaism, Yom Kippur, also known as the Day of Atonement, is considered the holiest day of the year. On this day, Jewish individuals engage in a complete fast for 25 hours as a way to repent for their sins and seek forgiveness from God.

Fasting in both religions serves not only as an act of obedience but also as a means to develop self-discipline and empathy towards those who are less fortunate. It encourages believers to focus on spiritual growth by abstaining from physical desires temporarily. The shared practice highlights how different religious traditions can converge on similar principles when it comes to fostering personal transformation through acts of worship.

Both Ramadan and Yom Kippur provide opportunities for communal gatherings where families come together to break their fast or participate in special prayers and rituals unique to each tradition. These occasions foster unity among community members while reinforcing religious values within family structures. Observing fasting during Ramadan in Islam and Yom Kippur in Judaism demonstrates how these two religions share common practices that promote introspection, self-control, compassion towards others' struggles while strengthening individual faiths within respective communities

Difference 4: Place of worship - Mosque for Muslims, Synagogue for Jews

Examining the similarities and differences between Islam and Judaism provides valuable insights into two major monotheistic religions that have influenced societies around the world for centuries. Both share a belief in one God (monotheism) while emphasizing ethical conduct based on divine laws. They differ in terms of theology, ritual practices such as prayer styles or prophetic traditions; even their designated places of worship showcase distinct cultural expressions within each tradition—mosques for Muslims versus synagogues for Jews. Recognizing these similarities helps foster respect and understanding, while appreciating the diversity within religious traditions.

Islam and Judaism are two major monotheistic religions that share similarities in their belief in one God and emphasis on ethical conduct. Both religions trace their origins back to ancient times and have sacred scriptures guiding believers' lives. They also have distinct differences in their understanding of prophecy and ritual practices. While Muslims consider Prophet Muhammad as the final messenger, Jews believe that prophecy continues through wise scholars. Prayer rituals differ between the two faiths with specific directions and timings. Recognizing these similarities and differences allows for a deeper appreciation of the rich diversity within religious traditions. It promotes respect, tolerance, and understanding among followers of different faiths while highlighting the universal principles shared by humanity at large when it comes to morality and virtuous behavior based on religious teachings.

Get your project done perfectly

Professional writing service

But I must explain to you how all this mistaken idea of denouncing pleasure and praising pain was born and I will give you a complete account of the system, and expound the actual teachings of the great explorer of the truth, the master-builder of human happiness.

"At vero eos et accusamus et iusto odio dignissimos ducimus qui blanditiis praesentium voluptatum deleniti atque corrupti quos dolores et quas molestias excepturi sint occaecati cupiditate non provident."

"On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue."

Try it now!

Calculate your price

Number of pages:

Plagiarism checker

Our Services

Writing Help

RELATED CATEGORIES

• Mormon Essay Examples
• Church Essay Examples
• Judaism Essay Examples
• Buddha Essay Examples
• Christianity Essay Examples
• Mandala Essay Examples
• Jesus Christ Essay Examples
• Bible Essay Examples
• Baptism Essay Examples
• Hinduism Essay Examples

Similarities and differences of islam and judaism. (2023, August 07). Pro-Papers. Retrieved May 18, 2024, from https://pro-papers.com/samples/religion/judaism/similarities-and-differences-of-islam-and-judaism

"Similarities And Differences Of Islam And Judaism" Pro-Papers , 07 Aug. 2023, pro-papers.com/samples/religion/judaism/similarities-and-differences-of-islam-and-judaism

Similarities And Differences Of Islam And Judaism , 2023. [online]. (updated 07 Aug. 2023) Available at: [Accessed 18 May 2024].

Similarities and differences of islam and judaism. [Internet]. Pro-Papers. 2023 Aug 07. [cited 2024 May 18]. Available from: https://pro-papers.com/samples/religion/judaism/similarities-and-differences-of-islam-and-judaism

Related samples

Explore the intricate web of procrastination psychology, dissecting the causes and consequences of delayed actions. This article delves into the… .

Human Behavior Essay Examples

This article uncovers the moral strengths of environmental stewardship and sustainability, while spotlighting the vulnerabilities tied to… .

Business Ethics Essay Examples

Explore how history and cultural heritage shape characters and themes in the novel, examining their influence on identity, conflict, and the… .

Brave New World Essay Examples

We can take care of your essay

24/7 Support

We really care about our clients and strive to provide the best customer experience for everyone.

Fair and Flexible Cost

Fair and flexible cost affordable for every student.

Plagiarism-free Papers

Plagiarized texts are unacceptable in the academic community, and our team knows it perfectly well. For this reason, we have strict plagiarism detection tools which we use for each of our orders.

Compliance with Any Deadline

The minimal timeframe needed to complete your paper is 6 hours. So if you need your paper by tomorrow, this is the job for our experts!

Reset password

We’ve sent you an email containing a link that will allow you to reset your password for the next 24 hours.

Please check your spam folder if the email doesn’t appear within a few minutes.

Secondary Menu

Comparative religious studies (case study of judaism, christianity & islam), religion 947s, cross-listed as.

• ETHICS 947S

Typically Offered

• Affiliated Programs
• Books By Our Faculty
• Statement of Solidarity
• B.A. in Religious Studies Requirements
• Interdepartmental Major Requirements
• Minor Requirements
• Message from DUS
• Career Paths
• Certificate Program in Jewish Studies
• Three Religious Traditions
• Foreign Language Study
• Independent Study
• Graduation with Distinction
• Trinity Ambassadors
• Islamic Studies Certificate
• Graduation Forms & Deadlines
• Graduate Mentorship Program
• Ph.D. Program in Religion
• How to Apply
• All Courses
• Buddhism Tradition
• Christianity Tradition
• Confucian and Daoist Traditions
• Hinduism Tradition
• Islam Tradition
• Judaism Tradition
• Research Professors
• Associate Professors
• Visiting Instructors
• Secondary Appointments
• Graduate Students
• Alumni Profiles
• For Current Students
• Assisting Duke Students

Comparison of Christianity, Judaism, and Islam

Introduction.

Christianity, Judaism, and Islam are the main monotheistic religions of the world with millions of followers. Although tolerance has become more widespread in society, conflicts and disputes still erupt between representatives of these religions, since they consider their faith to be more right. However, one may note that Christianity, Islam, and Judaism have much more similar principles and features than they might seem at first glance. Therefore, although Islam, Christianity, and Judaism differ in their understanding of many issues and traditions, they have similar concepts, common origins, the principle of people’s love for God and each other, and purpose.

The history of world religions demonstrates that they all originated in the eastern hemisphere and have the same roots. Judaism is considered to be one of the oldest religions since its foundation dates back to the second millennium BC (Molloy, 2010). It is believed that Abraham was the first Jew who became faithful to God, The spread of Judaism began in the eastern Mediterranean, and the Western Wall in Jerusalem is considered the place where Abraham laid the first stone for the Temple (Chernofsky, 2014). Christianity also arose in the East as a branch of Judaism (Molloy, 2010). In addition, for Christians, Jerusalem is also considered a holy city, since it was there that Jesus was crucified and resurrected (Chernofsky, 2014). Consequently, Judaism and Christianity have many historically determined similarities.

Islam arose much later, only in the seventh century, from the Jewish-Christian traditions and the place of its origin is considered Mecca in Saudi Arabia. Since, at that time, Judaism, Christianity, and Zoroastrianism were the main religions, Islam was also based in part on their principles (Molloy, 2010).

Jerusalem is also a holy place for Muslims as there are the third most important mosque and the stone from which, according to legend, Muhammad ascended to heaven (Chernofsky, 2014). Thus, from a historical and geographical point of view, Christianity, Judaism, and Islam have common roots. In addition, over the centuries, these religions intersected and carried out a cultural exchange, which was reflected in their traditions and sacred laws.

The main consequence of the religions’ common origin is their similar principles, stories, and laws. The first common feature is that Christianity, Judaism, and Islam are monotheistic and Abrahamic religions, which means that they have only one God, and also recognize prophet Abram as the founder of their faith. In all three religions, Abraham was the first person to worship and fully trust their true God; however, only in the Bible and the Qur’an is there a story about Abraham’s sacrifice of his son (Peters, 2018). The story of the first people on earth, Adam and Eve also almost identical and differ only in detail (Peters, 2018). In addition, the Bible, the Koran, and the Torah contain many stories about the same prophets, for example, Moses, Noah, Isaac, Jacob, and King Solomon. Judaism and Islam also do not deny the existence of Jesus and his immaculate conception. However, while in Christianity, Jesus is the savior of the world and the son of God, Judaism and Islam speak of him as one of the prophets (Alalade, 2016). Therefore, these passages from the Holy Books show that religions have common origins.

Moreover, the fundamental concepts of life and death, the principles of worshiping God, and living are similar. For example, the Torah, the Qur’an, and the Bible say that a person’s soul after death goes to heaven or hell, depending on the actions of its earthly life (Weddle, 2017). All three religions describe the Day of Judgment, which will be the last day of humanity, and the souls of all people will be rewarded or punished. However, in this case, doomsday details also differ, such as the role of Jesus or other prophets (Harisah, 2019). In addition, the Torah, the Bible, and the Qur’an describe the Angels, who are God’s messengers and servants endowed with supernatural powers. They follow God’s instructions, deliver messages, and protect people (Alalade, 2016; Peters, 2018). Consequently, the faith of Muslims, Christians, and Jews in the will of the Lord and the laws of creation are also almost the same.

The fundamental laws and truths in Judaism, Christianity, and Islam are also very alike. Religions have the same fundamental commandments sent to them through the prophet Moses, such as the prohibition to kill, steal, lie, and the obligation to honor God through prayer. However, while Judaism and Islam set the exact number of prayers per day, namely three and five, respectively, Christianity calls for continuous prayers (Peters, 2018). However, the primary law is the love and worship of God, faith in the justice of his deeds, as well as peace and love for all people. For example, the greeting in Judaism “Shalom aleichem” and Islamic “As-salamu Alaykum” mean “Peace be upon you,” and one of the most famous Christian commandments is “Love your neighbor as yourself” (Molloy, 2010; Kelly, 2017). Also similar are the traditions in food and prohibitions; for example, representatives of all three religions support fasting to cleanse themselves from sins. However, fasting conditions and duration are different, since Christians refuse some foods, and Muslims do not eat before sunset (Molloy, 2010). Consequently, religions also have some customs and traditions justified by the Holy Books.

However, at the same time, there are fundamental differences between religions, which create disputes between their followers. Although all three religions are monotheistic, Christianity emphasizes the concept of the trinity, in which God is represented through the image of God the Father, God the Son, and the Holy Spirit. Jesus is God the Son but in the bodily incarnation, which is equal to God (Peters, 2018). However, Jews and Muslims deny this belief, since it contradicts the principle of monotheism, and consider Jesus to be a prophet along with others (Garber & Hanson, 2019; Akyol, 2017). In addition, there are differences in the Holy Books of religion, since according to beliefs, the Quran and the Torah were written word for word from the mouth of God by the prophet Muhammad and Moses, respectively (Alalade, 2016; Garber & Hanson, 2019). The Bible is a collection of stories and laws written by different prophets inspired by the Lord (Alalade, 2016). For this reason, Jews and Muslims may consider their Holy Books to be more accurate.

The famous differences are the features of religious traditions in clothing, holidays, attitudes towards women, and the family. While Christianity does not have strict clothing rules, except that it should be modest, Jews and Muslims have the obligation of wearing hats, and especially the decent appearance of women. Jewish, Muslim, and Christian religious holidays also vary in tradition and date. While Christians celebrate Christmas and Easter, Jews honor Chanukah and Passover, and Muslims have a month of Ramadan (Molloy, 2010). It should be noted that the holidays depend on which of the prophets is most revered in religion. However, many traditions and customs have changed over the centuries, and today they are respected by different denominations and countries to varying degrees. Consequently, most of the differences between Christianity, Islam, and Judaism are based on the personalities of the prophets who are fundamental to these religions, and on their underlying principles.

In conclusion, examples from the Holy Books of Islam, Christianity, and Judaism, as well as their history, demonstrate that these religions have many common features. The goal of each of these religions is to create a world in which people honor the Lord and abide by laws that promote the peaceful existence and prosperity of humanity. However, differences between these religions and people’s selfishness often create enmity between the followers of Islam, Christianity, and Judaism, contrary to their fundamental principles. Globalization has contributed to creating an environment in which tolerance at the interpersonal and national levels is a common tendency since it helps avoid conflict. However, there is still discrimination and condemnation toward followers of different denominations, and at the international level, religious conflicts can be the cause of war. Although the religions themselves do not conflict, and the texts of the Holy Books do not call for disrespect and hostility, people continue disputes and debates. However, the history of Islam, Christianity, and Judaism, as well as their principles and stories, demonstrate that these religions have many common features that should unite people.

Akyol, M. (2017). The Islamic Jesus: how the king of the Jews became a prophet of the Muslims. St. Martin’s Press.

Alalade, D. (2016). Bible verses Quran. Lulu.com

Chernofsky , E. (2014). What makes Jerusalem so holy? BBC News. Web.

Garber, Z, & Hanson, B. (2019). Judaism and Jesus . Cambridge Scholars Publishing,

Harisah, A. (2019). The relations of Islam-Judaism in history. Journal of Research and Multidisciplinary, 2(1), 94-105.

Kelly, H.A. (2017). Love of neighbor as great commandment in the time of Jesus: Grasping at straws in the hebrew scriptures. Journal of the Evangelical Theological Society, 60 (2), 265-281.

Molloy, M. (2010). Experiencing the world’s religions (5th ed.). McGraw-Hill.

Peters, F. E. (n.d.). The children of Abraham: Judaism, Christianity, Islam (2nd ed., vol. 83). Princeton University Press.

Weddle, D.L. (2017). Sacrifice in Judaism, Christianity, and Islam. NYU Press

Cite this paper

• Chicago (N-B)
• Chicago (A-D)

StudyCorgi. (2022, January 29). Comparison of Christianity, Judaism, and Islam. https://studycorgi.com/comparison-of-christianity-judaism-and-islam/

"Comparison of Christianity, Judaism, and Islam." StudyCorgi , 29 Jan. 2022, studycorgi.com/comparison-of-christianity-judaism-and-islam/.

StudyCorgi . (2022) 'Comparison of Christianity, Judaism, and Islam'. 29 January.

1. StudyCorgi . "Comparison of Christianity, Judaism, and Islam." January 29, 2022. https://studycorgi.com/comparison-of-christianity-judaism-and-islam/.

Bibliography

StudyCorgi . "Comparison of Christianity, Judaism, and Islam." January 29, 2022. https://studycorgi.com/comparison-of-christianity-judaism-and-islam/.

StudyCorgi . 2022. "Comparison of Christianity, Judaism, and Islam." January 29, 2022. https://studycorgi.com/comparison-of-christianity-judaism-and-islam/.

This paper, “Comparison of Christianity, Judaism, and Islam”, was written and voluntary submitted to our free essay database by a straight-A student. Please ensure you properly reference the paper if you're using it to write your assignment.

Before publication, the StudyCorgi editorial team proofread and checked the paper to make sure it meets the highest standards in terms of grammar, punctuation, style, fact accuracy, copyright issues, and inclusive language. Last updated: March 24, 2022 .

If you are the author of this paper and no longer wish to have it published on StudyCorgi, request the removal . Please use the “ Donate your paper ” form to submit an essay.

Academia.edu no longer supports Internet Explorer.

To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to  upgrade your browser .

Enter the email address you signed up with and we'll email you a reset link.

• We're Hiring!
• Help Center

Tradition comparison: Islamic Sufism and Jewish Kabbalah

2024, RELS 308- Unit Review Essay 2

Jewish mysticism and Muslim Sufism both developed out of the medieval period, but as Kabbalah is rooted and co-dependent with normal Jewish practices. In which today Kabbalah is associated with the rich elite…

Related Papers

Mark Sedgwick and Francesco Piraino, Esoteric Transfers and Constructions: Judaism, Christianity and Islam

Since the early 19th century, western theologians and scholars discussed the historical connections between Kabbalah and Sufism, compared them, and regarded them as the mystical trends of Judaism and Islam. The idea that there is a close resemblance between Kabbala and Sufism is prevalent today in the wider public, especially amongst New Age, neo-Sufi, and neo-Kabbalistic circles. The chapter surveys the evidence concerning the historical connections between Kabbalah and Sufism and discusses the history of the academic study of Sufism and Kabbala and its reception by the general public. It shows that although there is some resemblance between ideas and practices of some Kabbalistic and Sufi circles, there is evidence of only very few historical interactions between Kabbalist and Sufis. The connections between Kabbalah and Sufism were dependent mostly on shared sources, rather than on personal encounters. Notwithstanding the scarcity of historical evidence, scholars (and following them, neo-Kabbalists and neo-Sufis) emphasize the resemblance between Kabbalah and Sufism and offer speculations concerning possible historical interactions between them. Although cultural transfers existed also between non-Sufi Islamic circles and Kabbalah, and Sufism had a considerable impact on other Jewish movements except Kabbalah, scholars and practitioners emphasize especially the Kabbalistic-Sufi connections. The chapter shows that the pervasive notion concerning the proximity and remarkable resemblance of Sufism and is dependent on the definition and interpretation of these traditions as expressions of a universal, mystical, religious phenomenon. It argues that the perception of Sufism and Kabbala as Islamic and Jewish mysticism encouraged the comparisons and the search for possible historical connections between them and shaped the ways academic study these traditions, as well as the ways they are perceived, appropriated, and practiced in contemporary western societies.

Mark Sedgwick

Within the context of a conference on "Kabbalah and Sufism: Esoteric Beliefs and Practices in Judaism and Islam in Modern Times," this essay surveys Islamic Mysticism and Neo-Sufism. Neo-Sufism is one form of modern Sufism, distinguished by being transregional, eclectic and hybrid. The essay starts with a discussion of the possible meanings of the term "mysticism" in an Islamic context, and then move on to a discussion of classic Islamic Sufism. These two parts of this essay serve as the basis for the third part, in which Neo-Sufism itself is discussed, looking at its origins, its development, and its current forms.

Mette Buehardt and Pia B~ wadt. Old New …

Leonard Chrysostomos Epafras

This article is a literary research and preliminary examination to a unique interaction between Jews and Sufism that taken place in medieval Islamic ruling. In the face of the present antagonistic posture of Jews and Muslims relationship that dominates the public history; in history, there are some examples of interaction of the two people beyond conflictual narrative. One of them is Jewish mysticism that adopted Sufism into their spiritual ideal. We might call the phenomenon tentatively "Jewish Sufism."

www.scienceandsufism.com

Mehmet Halil Oryan

The term Sufism refers only to Islamic spiritual life. For similar ones in other religions, if there is no special term for this in the religion to be examined, the terms "religious experience", "spiritual experience" or "teemmül" (thinking thoroughly) should be used, depending on the nature of the experience. As for the term mysticism, it should be left to those who are willing to express their religious experience with it, such as Christians, Jews and Hindus. However, we should also know that mysticism is not Sufism in the sense we know Sufism.

Leo M Abrami

Kabbalah is the name given to the Jewish Mystical Tradition. It comprises the esoteric teachings which were received (kabbalah means that which was received in Hebrew) and then passed on from one generation to the next. The term ‘esoteric’ means that these teachings are understood only by the few who have been adequately initiated. It constitutes a path to spirituality emancipated from some of the norms of established religion.

www.sceinceandsufism.com

Today, sufism and philosophy are attempted to be portrayed as two disciplines that are similar in terms of the point of departure and may even be considered the same. But this determination is wrong. Because the starting points of Sufism and philosophy are not common. According to philosophers, Sufism and philosophy are based on human deprivation, and for both, this journey has no end. This comparison is not a valid approach either. Because in philosophy, the human being does not receive any information that is absolutely correct along the way. Examining the history of philosophy, it is seen that the interior is full of contradictory information. But there is no such contradictory information in Sufism. The knowledge of the revelations brought by the prophets and the knowledge obtained by the Sufis through discovery do not contradict each other. New incoming information verifies the old information. The reason for this is that while Sufism consists entirely of divine knowledge but , philosophy is formed by human thought.

Paul B. Fenton

Hend Eltaweel

This research aims at understanding the long alleged relation between Sufism, in its Sunni Orthodoxy form, and Shi’a Islam. Such relation shall be unfolded by drawing on the historical development of Sufism, its conceptions and its esoteric nature on one hand, and on the other hand similar notions in Shi’ism, including the significant role of Imam Ali and concepts such as Wilayah and hidden knowledge (Ilm Al Batin). There is only minimal academic work that directly tackles Sufi-Shi’a similarities and ruptures, except for a few masterpieces which all nourished and benefited this paper. The primary sources used here are solid works on Shi’ism and Sufism by prominent scholars who researched these topics separately like Kamil Mustafa Al Shaibi, Aayatullah Murtadha Mutahhari, Henry Corbin, Seyyed Hussein Nasr and Muammad Alī Sabzvārī to name a few. The paper helps in the general understanding of Sufism in its mainstream Sunni frame juxtapose the notion of asceticism in Shi’a Muslim thought.

Alix Philippon

... Mahfil-e sama (spiritual recita-tions) including qawwali music and dhikr recitations are regularly held in the headquarters in Lahore, and one can download recordings of naats (praises to the Prophet) and spiritual music, be it Abida Parveen or Nusrat Fateh Ali Khan, from the ...

RELATED PAPERS

Liriane Oliveira

ELENA MELCHORITA HERNÁNDEZ APARCANA

wylie barrow

Wilhelm Fink

Kathrin Dreckmann

Colloquium: health and education

Nicolas da Costa Santos

Dennis Quispe

Recent Advances in Environmental Science from the Euro-Mediterranean and Surrounding Regions

Abdelkrim Khaldi

Sandra Makowiecky

Satish Lokhande

Martin Robb

Process Biochemistry

Remedios Yáñez

Proceedings of Meetings on Acoustics

Pedagogisch tijdschrift

Kairos: Evanđeoski teološki časopis

Thomas Sibley

ManBiz: Journal of Management and Business

Nurul Zuriah

Proceedings International Conference on Information Technology: Coding and Computing

Emanuel Garcia

Die Angewandte Makromolekulare Chemie

Rani Joseph

EMERGING ISSUES RELATED TO THE CORONA VIRUS PANDEMIC (COVID 19)

Niedje Siqueira de Lima

Physik in unserer Zeit

Leopold Mathelitsch

Sustainability

Juan Facundo Corti

RELATED TOPICS

•   We're Hiring!
•   Help Center
• Find new research papers in:
• Health Sciences
• Earth Sciences
• Cognitive Science
• Mathematics
• Computer Science
• Academia ©2024

A Palestinian converted to Judaism. An Israeli soldier saw him as a threat and opened fire

• Show more sharing options
• Copy Link URL Copied!

At first, it seemed like the kind of shooting that has become all too common in the Israeli-occupied West Bank. A Palestinian aroused suspicions and an Israeli soldier killed him.

But then the deceased was identified as David Ben-Avraham, a Palestinian who had made the almost unheard-of decision to convert from Islam to Judaism years earlier.

His unusual journey had taken him across some of the deepest fault lines in the Middle East and led to some unlikely friendships. Most Palestinians saw him as an eccentric outcast, while many Israelis treated him as an unwelcome convert to a religion that doesn’t proselytize.

But in his final moments, he was once again viewed as a Palestinian who was in the wrong place, at a time of widespread anger and suspicion.

A DIVIDED CITY

He was born Sameh Zeitoun in Hebron, home to some 200,000 Palestinians as well as hundreds of Jewish settlers who live in enclaves guarded by Israeli troops. Tensions have run high for decades, often spilling over into violence.

Rights groups have long accused Hebron’s settlers of harassing Palestinian residents, and Palestinians have committed a number of stabbing and shooting attacks against Israelis over the years.

World & Nation

Palestinians mark 76 years of dispossession as new catastrophe unfolds in Gaza

Some 700,000 Palestinians fled or were driven from their homes before and during the 1948 Arab-Israeli war that followed Israel’s establishment.

May 14, 2024

At its most extreme, the bitter neighbors live just a few meters apart. In some narrow alleys of Hebron’s Old City, metal netting protects Palestinian shoppers from objects thrown by settlers living on the upper floors.

Zeitoun first made contact with Jewish settlers over a decade ago, asking for help converting to Judaism, according to Noam Arnon, a Jewish settler in Hebron who went on to befriend him.

He said Zeitoun was inspired by family stories about his grandfather protecting Jews when riots erupted in 1929, when the Holy Land was under British colonial rule. Palestinians killed dozens of Jewish residents in the city.

“He went further, not only to live as a good neighbor but to join the Jewish community,” Arnon recounted.

A RARE CONVERSION

Conversion to other faiths is deeply frowned upon in Islam. In much of the Muslim world, those who do so are cast out of their communities, sometimes violently. Judaism, unlike Islam and Christianity, has no tradition of proselytization.

Such a conversion is even more fraught in Israel and the Palestinian territories, where religion and nationality usually overlap in a decades-old conflict. Judaism is the faith of most of the soldiers who patrol the territory and the settlers whom Palestinians see as hostile colonizers.

Opinion: Since the Hamas attack, Israelis have begun arming themselves the American way

The terror attack on Israel was a catastrophic failure of state protection. It is generating an unprecedented spike in Jewish civilians getting guns.

May 5, 2024

Arnon said most of the settlers from Hebron’s tight-knit community refused to accept Ben-Avraham. Only Arnon and a few others interacted with him, helping with his conversion application papers.

Religious conversions are rare but legal in areas administered by the semi-autonomous Palestinian Authority. Most are undertaken by Palestinian Christians converting to Islam for marriage.

In Israel, converting to Judaism requires an application to the government-run Conversion Authority. Ben-Avraham submitted two requests in 2018 but did not meet the requirements, according to a government official who was not authorized to speak with media and spoke on condition of anonymity.

With that pathway closed, Ben-Avraham turned to Israel’s insular ultra-Orthodox community and eventually made his conversion official in 2020, according to documents published online.

‘I’ve been terrified.’ Student fears triggered by Israeli-Palestinian conflict skyrocket

Fears among college students triggered by the Israeli-Palestinian conflict have skyrocketed, with a new national study showing that 3 million students said they feared for their safety, including the majority who are Jewish and Muslim.

May 2, 2024

In the year before his conversion, Ben-Avraham was detained by the Palestinian Authority’s intelligence unit in Hebron, according to Arnon and a local Palestinian activist, Issa Amro.

The reason for his arrest was never publicly disclosed, but they believe his conversion and open connections with Israelis attracted unwanted attention.

Palestinians can face arrest or even death if they’re seen as collaborating with Israeli authorities. But few would have suspected Ben-Avraham of being an informant because his story was widely known.

Ben-Avraham told the Israeli news site Times of Israel that he was held for two months in solitary confinement and beaten before being released. Around that time, a video emerged showing him holding what appears to be a Quran and pledging his Muslim faith.

Arnon and Amro said his statement was likely made under duress during detention. The PA’s prosecution office said it had no information about his case.

At a boy’s funeral, a Palestinian village gathers to bid farewell

A visual essay on the daily lives of sorrow and grief for Palestinians living in the West Bank.

March 25, 2024

After his release, Ben-Avraham moved in with Haim Parag, a Jewish friend who lived in Jerusalem. He returned to Hebron infrequently because of safety concerns and continued his Jewish studies. Parag said the pair regularly prayed together at a nearby synagogue.

“He was like a son to me,” he said.

Parag also said he met Ben-Avraham’s wife and some of his children, and that several close family members maintained a relationship with him even after his conversion.

The Zeitoun family declined to speak with the Associated Press, fearing reprisal. In the end, Ben-Avraham left little public record of what drove his personal convictions.

A DEADLY SHOOTING

Ben-Avraham was waiting outside a West Bank settlement for an Israeli bus to take him to Parag’s apartment March 19 when he got into an argument in Hebrew with an Israeli soldier.

Across the West Bank, Jewish settlers live apart from Palestinians in guarded settlements where they’re subject to different laws. Palestinians are generally barred from entering settlements unless they have work permits.

“Are you Jewish?” the soldier shouts in a video that circulated online and appears to have been shot by his body camera.

“Of course,” Ben-Avraham answers.

“What’s your name?” the soldier says.

“David,” he replies.

“David?” the soldier says.

“Ben-Avraham, stupid.”

‘Are you a Zionist?’ Checkpoints at UCLA encampment provoked fear, debate among Jews

At UCLA, the legacy of the encampment remains an issue of much debate, particularly among Jewish students.

May 9, 2024

The soldier then orders Ben-Avraham to step away from his bag on the ground and raise his hands in the air, before saying sarcastically, “Jewish.”

A second video, apparently taken from a nearby security camera, appears to show two soldiers shooting Ben-Avraham from a close distance as he keels over backward onto the sidewalk.

The army said a small knife was found in Ben Avraham’s bag after the shooting. Parag said he gave him the knife for self-defense.

The Israeli army said it’s investigating the shooting, but rights groups say soldiers are rarely held accountable in such situations.

Israeli forces have been on high alert as the West Bank has seen a surge of violence linked to the war in Gaza. Nearly 500 Palestinians have been killed by Israeli fire since the war’s start, according to the Palestinian Health Ministry. Many have been shot dead in armed clashes during military raids, others for throwing stones at troops, and some who were posing no apparent threat.

Palestinians have also carried out several stabbing and other attacks against Israelis.

Arnon said the shooting was a tragic misunderstanding. Parag, Ben-Avraham’s friend in Jerusalem, accused the soldiers of racial profiling, saying they saw Ben-Avraham for his background and not his unexpected beliefs.

A FUNERAL Even in death, Ben-Avraham’s identity was contested.

Parag and another Israeli friend asked an Israeli court for the body to bury him at a Jewish cemetery, filing a petition against members of the Zeitoun family who wanted a Muslim funeral. Bezalel Hochman, a lawyer representing the two Israelis, said the Tel Aviv family court ruled in their favor.

After his death caused a public outcry, the Interior Ministry granted him Israeli residency, saying it wanted “to fulfill the will and desire of the deceased to be part of the nation of Israel.”

Ben-Avraham was buried in April in a Jewish cemetery on the foothills of Mount Gerizim, near the Palestinian city of Nablus, Parag said. The hilltop is sacred for Samaritans — a small, ancient religious minority that straddles the Palestinian-Israeli divide, just like Ben-Avraham.

No one from the Zeitoun family attended the funeral, said Parag, who’s designing his friend’s gravestone.

He said it will read: “David Ben-Avraham Zeitoun Parag. The Holy Jew.”

Jeffery writes for the Associated Press. AP writer Tia Goldenberg in Jerusalem contributed to this report.

West Bank sees biggest settler rampage since war in Gaza began as Israeli teen’s body is found

The Israeli-occupied West Bank has seen some of its worst violence since the war in nearby Gaza began. Body of missing Israeli teen found.

April 13, 2024

More to Read

After Hamas killed his mother, an Israeli man chooses peace over vengeance

April 24, 2024

Israeli settlers rampage through West Bank village, killing 1 Palestinian and wounding 25

April 12, 2024

L.A. synagogue’s invite to Muslims for Ramadan ends in tears and resignations. Can they heal?

April 4, 2024

Start your day right

Sign up for Essential California for news, features and recommendations from the L.A. Times and beyond in your inbox six days a week.

You may occasionally receive promotional content from the Los Angeles Times.

More From the Los Angeles Times

Member of Israel’s war Cabinet says he’ll quit unless there’s a new war plan for Gaza

Thousands expected to rally in Washington in support of Palestinian rights

Inside a Gaza hospital: A Los Angeles doctor’s story

May 18, 2024

In Gaza, Israeli military finds bodies of 3 hostages who were killed at a music festival

May 17, 2024