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Islam and antisemitism relates to Islamic views on Jews and Judaism and the treatment of Jews in Muslim countries. While, according to Bernard Lewis, apart from the single instance of Ibn Hazm, there is nothing in Islamic religious thought, theology, homiletics, philosophy and classical literature that can compare to the refutations of Judaism, anti-Jewish diatribes and demonization of Jews in Christian writings, Islamic scriptures, like those of both Judaism and Christianity, do contain "negative assessments and even condemnation of prior religions and their adherents".

Notable Jewish communities existed in the Arabian peninsula from ancient times, and, some illustrious converts to Islam, and much knowledge of the Tanakh, came from the Yemeni Jews, who took up Islam as a refuge from Christian persecutions.. Under Islam, both Jews and Christians were classified as People of the Book (‘ahl al-kitāb), and, as such, enjoyed certain rights and were tolerated as dhimmis.The Qur’an itself does contain criticisms of the two earlier monotheisms. In Islam, both the Torah and the Gospels were considered as conserving authentic revelations from God, but a key bone of contention for Muslim theologians was the state of these earlier scriptures, which they thought both Jews and Christians had tampered with to hide prophecies of the advent of Mohammad.Unlike Europe, the Islamic world, at least until the creation of Israel, never regarded the Jews as an alien presence in their land. In the modern period, the imperial expansion of the West brought in its train exposure to European antisemitism, which began to influence a number of Islamic thinkers as they grappled with the challenges of both modernity, great power threats and the establishment of Israel.The precise relationship between Islam’s traditional view and treatment of Jews, which was highly complex in its regional and historic variations, and these adaptations of Christian antisemitic traditions, is difficult to determine. Some scholars think it wrong to confuse early traces of the universal loathing for the ‘other’, which one finds in early Islam, as in other religions and cultures, with modern anti-Semitism, Others argue that hatred of Jews is an innate trait of Islamic history.

The Quran

The Quran is the central religious text of Islam, which Muslims believe to be a revelation from God. Muslims believe the Quran was verbally revealed by God to Muhammad through the angel Gabriel (Jibril), gradually over a period of approximately 23 years. Muslims regard the Quran as the most important miracle of Muhammad, a proof of his prophethood, and the only revealed book that has been protected by God from distortion or corruption. There are various interpretations of how Jews are presented in the Quran. Some Muslim clerics have used Quranic verses to justify antisemitic statements, while others have used Quranic verses to argue tolerance of Jews. Some Western trained academics view the Muslim antisemitic interpretations of the Quran as recent (19th century) phenomenon drawing from European antisemitism, while others insist these interpretations are historical and rooted in early Islamic history.

Western Academic Analysis of the Presentation of Jews in the Quran

Bani Isrāʾīl

The Quran makes forty-three specific references to "Bani Isrā Error: {{Transliteration}}: transliteration text not Latin script (pos 1) (help)īl" (meaning the Children of Israel). The Arabic term yahud, denoting Jews, and "yahudi" occur eleven times and the verbal form hāda (meaning "to be a Jew/Jewish") occurs ten times. According to Khalid Durán, the negative passages use Yahūd, while the positive references speak mainly of the Banī Isrā’īl. Jews are not mentioned at all in verses dating from the Meccan period. According to Bernard Lewis, the coverage given to Jews is relatively insignificant.

The references in the Quran to Jews are interpreted in different ways. According to Frederick M. Schweitzer and Marvin Perry, these references are "mostly negative" According to Tahir Abbas the general references to Jews are favorable, with only those addressed to particular groups of Jews containing harsh criticisms.

According to Bernard Lewis and other scholars, the earliest verses of the Quran were largely sympathetic to Jews. Mohammed admired them as monotheists and saw them as natural adherents to the new faith and Jewish practices helped model early Islamic behavior, such as midday prayer, prayers on Friday, Ramadan fasting (modelled after the Jewish Yom Kippur fast on the tenth of the month of Tishrei), and most famously the fact that until 623 Muslims prayed toward Jerusalem, not Mecca. After his flight (al-hijra) from Mecca in 622 Mohammad with his followers settled in Yathrib, subsequently renamed Medina al-Nabi ('City of the Prophet') where he managed to draw up a 'social contract', widely referred to as the 'Constitution of Medina'. This contract, known as the Leaf (ṣaḥīfa) upheld the peaceful coexistence between Muslims, Jews and Christians, defining them all, under given conditions, as constituting the umma, or community of that city, and granting the latter freedom of religious thought and practice. Yathrib/Medina was not homogeneous. Alongside the 200 odd emigrants from Mecca (the Muhājirūn), who had followed Mohammad, its population consisted of the Faithful of Medina (Anṣār, 'the helpers'), Arab pagans, three Jewish tribes and some Christians. The foundational 'constitution' sought to establish, for the first time in history according to Ali Khan, a formal agreement guaranteeing interfaith conviviality, albeit ringed with articles emphasizing strategic cooperation in the defense of the city.

In paragraph 16 of this document, it states that:'Those Jews who follow us are entitled to our aid and support so long as they shall not have wronged us or lent assistance (to any enemies) against us'.

Paragraph 37 has it that 'To the Jews their own expenses and to the Muslims theirs. They shall help one another in the event of any attack on the people covered by this document. There shall be sincere friendship, exchange of good counsel, fair conduct and no treachery between them.' The three local Jewish tribes were the Banu Nadir, the Banu Qurayza, and the Banu Qaynuqa. While Mohammad clearly had no prejudice against them, and appears to have regarded his own message as substantially the same as that received by Jews on Sinai, tribal politics, and Mohammad's deep frustration at Jewish refusals to accept his prophethood, quickly led to a break with all three. Unfortunate linguistic misunderstandings may also have given the impression, evidenced in the Quran, that the Jewish community was publicly humiliating Mohammad. The Banu Qaynuqa were expelled from Medina in 624, Fred Donner argues that Muhammad turned against the Qaynuqa because as artisans and traders, the latter were in close contact with Meccan merchants. Weinsinck views the episodes cited by the Muslim historians used to justify their expulsion; such as a Jewish goldsmith humiliating a Muslim woman, as having no more than anecdotal value. He writes that the Jews had assumed a contentious attitude towards Muhammad, and as a group possessing substantial independent power, they posed a great danger. Wensinck thus concludes that Muhammad, strengthened by the victory at Badr, soon resolved to eliminate the Jewish opposition to himself. Norman Stillman also believes that Muhammad decided to move against the Jews of Medina after being strengthened in the wake of the Battle of Badr. In 625, the Banu Nadir was evicted from Medina and subsequently all of their men were killed and women and children placed into bondage following the events of the Battle of the Trench. Although the Banu Qurayza never took up arms against Mohammad or the Muslims their city was sacked in 627 and according to several Hadiths after they had surrendered all of the men were killed and the children and women forced into slavery:

Narrated Abd-Allah ibn al-Zubayr: During the battle of Al-Ahzab, I and 'Umar bin Abi-Salama were kept behind with the women. Behold! I saw (my father) Az-Zubair riding his horse, going to and coming from Banu Qurayza twice or thrice. So when I came back I said, "O my father! I saw you going to and coming from Banu Qurayza?" He said, "Did you really see me, O my son?" I said, "Yes." He said, "Allah's Apostle said, 'Who will go to Bani Quraiza and bring me their news?' So I went, and when I came back, Allah's Apostle mentioned for me both his parents saying, 'Let my father and mother be sacrificed for you.'"

— Sahih al-Bukhari, 5:57:66 see also Sahih Muslim, 31:5940

Narrated 'Aisha: When Allah's Apostle returned on the day (of the battle) of Al-Khandaq (i.e. Trench), he put down his arms and took a bath. Then Gabriel whose head was covered with dust, came to him saying, "You have put down your arms! By Allah, I have not put down my arms yet." Allah's Apostle said, "Where (to go now)?" Gabriel said, "This way," pointing towards the tribe of Bani Quraiza. So Allah's Apostle went out towards them.

— Sahih al-Bukhari, 4:52:68 see also Sahih al-Bukhari, 5:59:443 Sahih Muslim, 19:4370

Narrated Anas ibn Malik: As if I am just now looking at the dust rising in the street of Banu Ghanm (in Medina) because of the marching of Gabriel's regiment when Allah's Apostle set out to Banu Qurayza (to attack them).

— Sahih al-Bukhari, 5:59:444

Narrated Abd-Allah ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet said, "None of you Muslims) should offer the 'Asr prayer but at Banu Qurayza's place." The 'Asr prayer became due for some of them on the way. Some of those said, "We will not offer it till we reach it, the place of Banu Quraiza," while some others said, "No, we will pray at this spot, for the Prophet did not mean that for us." Later on it was mentioned to the Prophet and he did not berate any of the two groups.

— Sahih al-Bukhari, 5:59:445 see also Sahih Muslim, 19:4374

Narrated Abu-Sa'id al-Khudri: When the tribe of Banu Qurayza was ready to accept Sad's judgment, Allah's Apostle sent for Sad who was near to him. Sad came, riding a donkey and when he came near, Allah's Apostle said (to the Ansar), "Stand up for your leader." Then Sad came and sat beside Allah's Apostle who said to him. "These people are ready to accept your judgment." Sad said, "I give the judgment that their warriors should be killed and their children and women should be taken as prisoners." The Prophet then remarked, "O Sad! You have judged amongst them with (or similar to) the judgment of the King Allah."

— Sahih al-Bukhari, 4:52:280 see also Sahih al-Bukhari, 5:58:148 Sahih al-Bukhari, 8:74:278 Sahih Muslim, 19:4368 Sahih Muslim, 19:4369

Narrated Abd-Allah ibn Umar: Banu Nadir and Banu Qurayza fought (against the Prophet violating their peace treaty), so the Prophet exiled Bani An-Nadir and allowed Bani Quraiza to remain at their places (in Medina) taking nothing from them till they fought against the Prophet again). He then killed their men and distributed their women, children and property among the Muslims, but some of them came to the Prophet and he granted them safety, and they embraced Islam. He exiled all the Jews from Medina. They were the Jews of Banu Qaynuqa, the tribe of Abdullah bin Salam and the Jews of Bani Haritha and all the other Jews of Medina.

— Sahih al-Bukhari, 5:59:362 see also Sahih Muslim, 19:4364

Narrated Aisha: No woman of Banu Qurayza was killed except one. She was with me, talking and laughing on her back and belly (extremely), while the Apostle of Allah (peace be upon him) was killing her people with the swords. Suddenly a man called her name: Where is so-and-so? She said: I I asked: What is the matter with you? She said: I did a new act. She said: The man took her and beheaded her. She said: I will not forget that she was laughing extremely although she knew that she would be killed.

— Sunan Abu Dawood, 14:2665

Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayza. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.

— Sunan Abu Dawood, 38:4390

The Jews were made to come down, and Allah's Messenger imprisoned them. Then the Prophet went out into the marketplace of Medina (it is still its marketplace today), and he had trenches dug in it. He sent for the Jewish men and had them beheaded in those trenches. They were brought out to him in batches. They numbered 800 to 900 boys and men. As they were being taken in small groups to the Prophet, they said to one another, "What do you think will be done to us?" Someone said, "Do you not understand. On each occasion do you not see that the summoner never stops? He does not discharge anyone. And that those who are taken away do not come back. By God, it is death!" The affair continued until the Messenger of Allah had finished with them all. —Al-Tabari, Vol. 8, p. 35, see also Ishaq:464

Then the Apostle divided the property, wives, and children of the Qurayza among the Muslims. Allah's Messenger took his fifth of the booty. —Ishaq:465

The Prophet selected for himself from among the Jewish women of the Qurayza, Rayhanah bt. Amr. She became his concubine. When he predeceased her, she was still in his possession. When the Messenger of Allah took her as a captive, she showed herself averse to Islam and insisted on Judaism. —Al-Tabari, Vol. 8, p. 38

Then the Messenger of Allah sent Sa'd bin Zayd with some of the Qurayza captives to Najd, and in exchange for them he purchased horses and arms. The Messenger of God commanded that furrows should be dug in the ground for the Qurayza. Then he sat down. Ali and Zubayr began cutting off their heads in his presence. —Al-Tabari, Vol. 8, pp. 39–40

The direction of prayer was shifted towards Mecca from Jerusalem and the most negative verses about Jews were set down after this time.

According to Laqueur, conflicting statements about Jews in the Quran have affected Muslim attitudes towards Jews to this day, especially during periods of rising Islamic fundamentalism.

Judaism in theology

According to Bernard Lewis, there is nothing in Muslim theology (with a single exception) that can be considered refutations of Judaism or ferocious anti-Jewish diatribes. Lewis and Chanes suggest that, for a variety of reasons, Muslims were not antisemitic for the most part. The Quran, like Judaism, orders Muslims to profess strict monotheism. It also rejects the stories of Jewish deicide as a blasphemous absurdity, and other similar stories in the Gospels play no part in the Muslim educational system The Quran does not present itself as a fulfillment of the Hebrew Bible but rather a restoration of its original message – thus, no clash of interpretations between Judaism and Islam can arise.

In addition Lewis argues that the Quran lacks popular western traditions of 'guilt and betrayal'. Rosenblatt and Pinson suggest that the Quran teaches toleration of Judaism as a fellow monotheistic faith.

Lewis adds, negative attributes ascribed to subject religions (in this case Judaism and Christianity) are usually expressed in religious and social terms, but only very rarely in ethnic or racial terms. However, this does sometimes occur. The language of abuse is often quite strong. It has been argued that the conventional Muslim epithets for Jews, apes, and Christians, pigs derive from Quranic usage. Lewis adduces three passages in the Quran (, , ) used to ground this view. The interpretation of these 'enigmatic' passages in Islamic exegetics is highly complex, dealing as they do with infractions like breaking the Sabbath,. According to Goitein, the idea of Jewish Sabbath breakers turning into apes may reflect the influence of Yemeni midrashim. Firestone notes that the Qurayza tribe itself is described in Muslim sources as using the trope of being turned into apes if one breaks the Sabbath to justify not exploiting the Sabbath in order to attack Mohammad, when they were under siege.

According to Stillman, the Quran praises Moses, and depicts the Israelites as the recipients of divine favour. The Quran dedicates many verses to the glorification of Hebrew prophets, says Leon Poliakov. He quotes verse as an example,

We gave him Isaac and Jacob: all (three) guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good: And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous: And Isma'il and Elisha, and Jonas, and Lot: and to all We gave favour above the nations.

(Note that we is a majestic plural here.)

Remarks on Jews

Leon Poliakov, Walter Laqueur, and Jane Gerber, argue that passages in the Quran reproach Jews for their refusal to recognize Muhammad as a prophet of God. "The Quran is engaged mainly in dealing with the sinners among the Jews and the attack on them is shaped according to models that one encounters in the New Testament." The Muslim holy text defined the Arab and Muslim attitude towards Jews to this day, especially in the periods when Islamic fundamentalism was on the rise.

Walter Laqueur states that the Quran and its interpreters has a great many conflicting things to say about the Jews. Jews are said to be treacherous and hypocritical and could never be friends with a Muslim.

Frederick M. Schweitzer and Marvin Perry state that references to Jews in the Quran are mostly negative. The Quran states that wretchedness and baseness were stamped upon the Jews, and they were visited with wrath from Allah, that was because they disbelieved in Allah's revelations and slew the prophets wrongfully. And for their taking usury, which was prohibited for them, and because of their consuming people's wealth under false pretense, a painful punishment was prepared for them. The Quran requires their "abasement and poverty" in the form of the poll tax jizya. In his "wrath" God has "cursed" the Jews and will turn them into apes/monkeys and swine and idol worshipers because they are "infidels".

According to Martin Kramer, the Quran speaks of Jews in a negative way and reports instances of Jewish treachery against the Islamic prophet Muhammad. However, Islam didn't hold up those Jews who practiced treachery against Muhammad as archetypes nor did it portray treachery as the embodiment of Jews in all times and places. The Quran also attests to Muhammad's amicable relations with Jews.

While traditional religious supremacism played a role in the Islamic view of Jews, the same attitude applied to Christians and other non-Muslims. Islamic tradition regards Jews as a legitimate community of believers in God (called "people of the Book") legally entitled to sufferance.

The Quran () clears Jews from the accusation of deicide, and states "they killed him not". They also argue that the Jewish Bible has not been incorporated in the Islamic text, and "virtuous Muslims" are not contrasted with "stiff-necked, criminal Jews".

The standard Quranic reference to Jews is the verse . It says:

And abasement and poverty were pitched upon them, and they were laden with the burden of God's anger; that, because they had disbelieved the signs of God and slain the Prophets unrightfully; that, because they disobeyed, and were transgressors.

However, due to the Quran's timely process of story-telling, a majority of scholars agree that all references to Jews or other groups within the Quran refers to only certain populations at a certain point in history and bare any racial profiling or religious profiling, it also gives some legitimacy to their religion in "Those who believe, and the Jews, and the Sabi'un, and the Christians, who believe in God and the Last Day and do good, there is no fear for them, nor shall they grieve."

The Quran gives credence to the Christian claim of Jews scheming against Jesus, " ... but God also schemed, and God is the best of schemers." (Quran ) In the Muslim view, the crucifixion of Jesus was an illusion, and thus the Jewish plots against him ended in failure. According to Gerber, in numerous verses (; ; ; ; , , ; ) the Quran accuses Jews of altering the Scripture.

But the Quran differentiates between "good and bad" Jews, adding to the idea that the Jewish people or their religion itself are not the target of the story-telling process. The criticisms deal mainly "with the sinners among the Jews and the attack on them is shaped according to models that one encounters in the New Testament."

The Quran also speaks favorably of Jews. Though it also criticizes them for not being grateful of God's blessing on them, the harsh criticisms, are only addressed towards a particular group of Jews, as it is clear from the context of the Quranic verses, but the translations usually confuse this by using the general term "Jews". To judge Jews based on the deeds of some of their ancestors is an anti-Quranic idea.

Ali S. Asani suggests that the Quran endorses the establishment of religiously and culturally plural societies and this endorsement has affected the treatment of religious minorities in Muslim lands throughout history. He cites the endorsement of pluralism to explain why violent forms of antisemitism generated in medieval and modern Europe, culminating in the Holocaust, never occurred in regions under Muslim rule.

Some verses of the Quran, notably , preach tolerance towards members of the Jewish faith. According to Kramer, Jews are regarded as members of a legitimate community of believers in God, "people of the Book", and therefore legally entitled to sufferance.

As one of the five pillars of Islam Muslims perform daily Salat prayers, which involves reciting the first chapter of the Qur'an, the Al-Fatiha. Some commentators suggest that the description, "those who earn Thine anger" in Surah 1:7 refers to the Jews.

The Protocols of the Elders of Zion and Muslim Antisemitic Interpretation of the Quran

Martin Kramer argues that for Muslims to arrive at the concept of the "eternal Jew", there must be more at work than the Islamic tradition. Islamic tradition does, however, provide the sources for Islamic antisemitism. The fact that many Islamic thinkers have spent time in the West has resulted in the absorption of antisemitism, he says. Modern texts further distort the Quran by quoting it besides texts such as The Protocols of the Elders of Zion. Thus, Kramer concludes that there is no doubt modern Muslims effectively make use of the Quran, using Islamic tradition as a source on which antisemitism today feeds, but it is also a selective and distorting use.

Muslim Antisemitic Interpretations of Jews from Quranic Teachings

Jews are the Descendants of Apes and Pigs

Across the Muslim world, depicting Jews as apes and pigs is quite common. Sheikh Muhammad Sayyid Tantawi from Al-Azhar, one of the highest-ranking Sunni clerics, declared the Jews to be "the enemies of Allah, descendants of apes and pigs" in a 2002 sermon. Sheikh Abdul Rahman Al-Sudais, an imam at the Masjid al-Haram mosque in Saudi Arabia, prayed to Allah to annihilate the Jews and stressed that the Arabs abandon efforts to establish peace with them because they are "the scum of the human race, the rats of the world, the violators of pacts and agreements, the murderers of the prophets, and the offspring of apes and pigs." These are just a couple of examples among the many statements made by Islamic religious leaders referring to Jews as "apes and pigs". They are drawn from three Quranic verses that mention how Allah transformed the Jews into apes and pigs as divine punishment (,, and . However, on the Algerian Ennahar television station in February 2015, the Algerian cleric, Chemseddine el-Djazairi, disputed the contention that the Quran teaches that modern-day Jews are descendants of apes and pigs. He, instead, insisted that the modern-day Jew is the "seed of Adam" and that the "line of those" Jews transformed into apes and pigs by Allah "was severed".

The Jews of Today Bear the Responsibility of Their Forefather's Crime against Jesus

Sheik Yusuf Al-Qaradawi argued on Qatar Television that since today's Jews haven't renounced the crime that their forefather's perpetuated against Jesus as taught in , they bear the guilt of this crime. Al-Qaradawi argued that since the Quran held the Jews of Prophet Mohammad's time responsible for the actions of their forefathers, the Jews of the present should be held responsible as well.

The Jews' Twenty Bad Traits as Described in the Quran

After issuing a fatwa in 2004 that declared Jews "apes and pigs," leading Muslim Cleric Sheikh ‘Atiyyah Saqr, former head of the Al-Azhar Fatwa Committee, responded to the question "What, according to the Quran, are the Jews’ main characteristics and qualities?” with these 20 bad traits:

1. They used to fabricate things and falsely ascribe them to Allah. Allah Almighty says: ‘That is because they say: We have no duty to the Gentiles. They knowingly speak a lie concerning Allah.’ (Al-’Imran: 75) Also: ‘The Jews say: Allah’s hand is fettered. their hands that are fettered and they are accursed for saying . Nay, but both His hands are spread out wide in bounty. He bestoweth as He will’ (Al-Ma’idah: 64) In another verse, Almighty Allah says: ‘Verily, Allah heard the words of those who said, (when asked for contributions to the war): ‘Allah, forsooth, is poor, and we are rich! We shall record their words with their wrongful slaying of the Prophets and we shall say: Taste ye the punishment of burning!’ (Al-’Imran: 181)

2. They love to listen to lies. Concerning this Allah says: ‘And of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk.’ (Al-Ma’idah: 41)

3. Disobeying Almighty Allah and never observing His commands. Allah says: ‘And because they broke their covenant, We have cursed them and hardened their hearts.’ (Al-Ma’idah: 13)

4. Disputing and quarreling. This is clear in the verse that reads: ‘Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough?’ (Al-Baqarah: 247)

5. Hiding the truth and supporting deception. This can be understood from the verse that reads: ‘… distort the Scripture with their tongues, that ye may think that what they say is from the Scripture, when it is not from the Scripture.’ (Al-’Imran: 78)

6. Rebelling against the Prophets and rejecting their guidance. This is clear in the verse: ‘And when ye said: O Moses! We will not believe in thee till we see Allah plainly.’ (Al-Baqarah: 55)

7. Hypocrisy. In a verse, we read: ‘And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock.’ (Al-Baqarah: 14) In another verse, we read: ‘Enjoin ye righteousness upon mankind while ye yourselves forget (to practice it)? And ye are readers of the Scripture! Have ye then no sense?’ (Al-Baqarah: 44)

8. Giving preference to their own interests over the rulings of religion and the dictates of truth. Allah says : ‘… When there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?’ (Al-Baqarah: 87)

9. Wishing evil for people and trying to mislead them. This is clear in the verse that reads: ‘Many of the People of the Book long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them.’ (Al-Baqarah: 109)

10. They feel pain to see others in happiness and are gleeful when others are afflicted with a calamity. This is clear in the verse that reads: ‘If a lucky chance befall you, it is evil unto them, and if disaster strike you they rejoice thereat.’ (Al-’Imran: 120)

11. They are known for their arrogance and haughtiness. They claim to be the sons and of Allah and His beloved ones. Allah tells us about this in the verse that reads: ‘The Jews and Christians say: We are sons of Allah and His loved ones.’ (Al-Ma’idah: 18)

12. Utilitarianism and opportunism are among their innate traits. This is clear in the verse that reads: ‘And of their taking usury when they were forbidden it, and of their devouring people’s wealth by false pretences.’ (An-Nisa’: 161)

13. Their rudeness and vulgarity is beyond description. Referring to this, the Qur’anic verse reads: ‘Some of those who are Jews change words from their context and say: We hear and disobey; hear thou as one who heareth not, and Listen to us!, distorting with their tongues and slandering religion. If they had said: We hear and we obey; hear thou, and look at us, it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save for a few.’ (An-Nisa’:46)

14. It is easy for them to slay people and kill innocents. Nothing in the world is dearer to their hearts than shedding blood and murdering human beings. They never give up this trait even with the Messengers and the Prophets. Allah says: ‘… And slew the prophets wrongfully.’ (Al-Baqarah: 61)

15. They are merciless and heartless. In this meaning, the Qur’anic verse explains: ‘Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness.’ (Al-Baqarah: 74)

16. They never keep their promises or fulfill their words. Almighty Allah says: Is it ever so that when ye make a covenant, a party of you violates it?’ The truth is, most of them believe not.’ (Al-Baqarah: 100)

17. They rush hurriedly to sin and compete in transgression. Allah says: ‘They restrained not one another from the wickedness they did. Verily, evil was what they used to do!’ (Al-Ma’idah: 79)

18. Cowardice and love for this worldly life are undisputable traits . It is to this that the Quran refers when saying: ‘Ye are more awful as fear in their bosoms than Allah. That is because they are people who understand not. They will not fight against you in a group save in fortified villages or from behind walls. Their adversity among themselves is very great. Ye think of them as a whole whereas their hearts are diverse.’ (Al-Hashr: 13-14) Allah Almighty also says: ‘And thou wilt find them greediest of mankind for life and (greedier) than the idolaters.’ (Al-Baqarah: 96)

19. Miserliness runs deep in their hearts. Describing this, the Qur’an states: ‘Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date stone.’ (An-Nisa’: 53)

20. Distorting Divine Revelation and Allah’s Sacred Books. Allah says in this regard: ‘Therefore woe be unto those who write the Scripture with their hands and say, ‘This is from Allah,’ that they may purchase a small gain therewith. Woe unto them for what their hands have written, and woe unto them for what they earn thereby.’ (Al-Baqara: 79)

Quranic Teachings and Annihilation of the Jews

Muslim clerics have declared that the Quran teaches of the annihilation of the Jews. Drawing on , Sheikh Yunis Al Astal suggested that "the Holocaust is still to come upon the Jews". On Al-Aqsa (Hamas) TV, July 13, 2008, Hamas cleric Muhsen Abu 'Ita claimed that the Meccan chapter entitled "Jews" or "Children of Israel" ( to , Sura Bani Isra'il) that speaks of "annihilation" and "grave digging" is about modern-day Jews and the destruction of Israel.

Naturally, the Koran chapters conveyed to Muhammad in Mecca only rarely deal with the Jews – like in "those who incur Allah's wrath,"] which appears in the Al-Fatiha chapter. Hence, it is strange to find an entire chapter bearing the name of the Jews, or Bani Israil. It is even more peculiar that this chapter does not talk about the Jews of the Qaynuqa, Nazir, or Qurayza tribes. It talks about the Jews of our times, of this century, using the language of annihilation, the language of grave digging. Note that in this chapter, the Jews were sentenced to annihilation, before even a single Jew existed on the face of the earth. This Koranic chapter talked about the collapse of the so-called state of Israel, before this state was even established. From here stems the importance and oddity of this chapter. The blessing of Palestine is dependent upon the annihilation of the pit of global corruption in it. When the head of the serpent of corruption is cut off here in Palestine, and its octopus tentacles are severed throughout the world, the real blessing will come. The annihilation of the Jews here in Palestine is one of the most splendid blessings for Palestine. This will be followed by a greater blessing, Allah be praised, with the establishment of a Caliphate that will rule the land and will be pleasing to men and God

Jews are the "eternal" enemies of Muslims

In a speech on Al-Rahma TV in 2009, Egyptian cleric Muhammad Hussein Yacoub declared that the Jews were the enemies of Muslims regardless of whether or not they occupied Palestine. Quoting , Ya’qoub insisted that Allah had declared Jews "infidels". Drawing on , the Egyptian cleric then suggest that Jews are not only infidels, but enemies as well. He goes on to use to suggest that the Jews will always fight Muslims and suggests from this that the Muslim fight with the Jews is "eternal". Quoting the Prophet Mohammad (Sahih Muslim 41:6985) "Judgment Day will not come until you fight the Jews and kill them", he makes the proclamation that "you must believe that we will fight, defeat, and annihilate them, until not a single Jew remains on the face of the Earth."

List of Quranic Verses Considered "Antisemitic" or Disparaging to Jews

Below are a list of Quranic verses that scholars and commentators consider antisemitic and that have been used by Muslim clerics for justification of antisemitic remarks:

Strongest among men in enmity to the believers wilt thou find the Jews… (As used by Muslim Cleric here)

and Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. (As used by Muslim Cleric here)

And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they! (As used by Muslim Cleric here)

And their (Jews) saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah ." (As used by Muslim Cleric here)

Allah hath heard the taunt of those who say: ‘Truly, Allah is indigent and we are rich!’ We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: ‘Taste ye the penalty of the Scorching Fire!’ (As used by Muslim Cleric here and here)

The Jews say: ‘Allah’s hand is tied up.’ Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.(As used by Muslim Cleric here)

And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly. (As used by Muslim Cleric here)

Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, ‘there is no call on us (to keep faith) with these ignorant (Pagans).’ but they tell a lie against Allah, and (well) they know it. (As used by Muslim Cleric here)

O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say ‘We believe’ with their lips but whose hearts have no faith; or it be among the Jews — men who will listen to any lie — will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, ‘If ye are given this, take it, but if not, beware!’ If any one’s trial is intended by Allah, thou hast no authority in the least for him against Allah. For such – it is not Allah’s will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment. (As used by Muslim Cleric here)

There is a party of them who distort the Scripture with their tongues, that ye may think that what they say is from the Scripture, when it is not from the Scripture. And they say: It is from Allah, when it is not from Allah; and they speak a lie concerning Allah knowingly. (As used by Muslim Cleric here)

Then woe to those who write the Book with their own hands, and then say: ‘This is from Allah,’ to traffic with it for miserable price! Woe to them for what their hands do write, and for the gain they make thereby. (As used by Muslim Cleric here)

And when you said, "O Moses, we will never believe you until we see Allah outright"; so the thunderbolt took you while you were looking on. (As used by Muslim Cleric here)

And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers." (As used by Muslim Cleric here)

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason? (As used by Muslim Cleric here)

And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it that every time a messenger came to you, , with what your souls did not desire, you were arrogant? And a party you denied and another party you killed. (As used by Muslim Cleric here)

Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent. (As used by Muslim Cleric here)

If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do. (As used by Muslim Cleric here)

But the Jews and the Christians say, "We are the children of Allah and His beloved." Say, "Then why does He punish you for your sins?" Rather, you are human beings from among those He has created. He forgives whom He wills, and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the destination. (As used by Muslim Cleric here)

And their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment. (As used by Muslim Cleric here)

Among the Jews are those who distort words from their usages and say, "We hear and disobey" and "Hear but be not heard" and "Ra'ina," twisting their tongues and defaming the religion. And if they had said , "We hear and obey" and "Wait for us ," it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few. (As used by Muslim Cleric here)

... That was because they disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were transgressing. (As used by Muslim Cleric here)

Then your hearts became hardened after that, being like stones or even harder... (As used by Muslim Cleric here)

Is it not that every time they took a covenant a party of them threw it away? But, , most of them do not believe. (As used by Muslim Cleric here)

and You are more fearful within their breasts than Allah . That is because they are a people who do not understand. They will not fight you all except within fortified cities or from behind walls. Their violence among themselves is severe. You think they are together, but their hearts are diverse. That is because they are a people who do not reason. (As used by Muslim Cleric here)

Or have they a share of dominion? Then , they would not give the people the speck on a date seed. (As used by Muslim Cleric here)

to Sura Bani Isra'il: ... We will gather them on the Day of Resurrection on their faces - blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire.... (As used by Muslim Cleric here)

Is it ever so that when they make a covenant a party of them set it aside? The truth is, most of them believe not. And when there came to them a messenger from Allah , confirming what was with them , a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know!

The People of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do

Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued

Why do not the rabbis and the doctors of Law forbid them from their (habit of) uttering sinful words and eating things forbidden? Evil indeed are their works.

Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors. They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get. Shame is pitched over them (like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.

Many of the People of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them.

And when there comes to them a Book from Allah, confirming what is with them, although from of old they had prayed for victory against those without Faith, when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith.

For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them; in that they hindered many from Allah’s Way; that they took usury, though they were forbidden; and that they devoured men’s substance wrongfully; we have prepared for those among them who reject faith a grievous punishment.

Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do.

O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.

Say: O followers of the Book (Jews and Christians)! do you find fault with us (for aught) except that we believe in Allah and in what has been revealed to us and what was revealed before, and that most of you are transgressors? Say: Shall I inform you of (him who is) worse than this in retribution from Allah? (Worse is he) whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine, and he who served the Shaitan; these are worse in place and more erring from the straight path.

Muhammad

During Muhammad's life, Jews lived in the Arabian Peninsula, especially in and around Medina. Muhammad is also known to have Jewish friends, and had a Jewish wife (Safiyya) who became a Muslim. According to Poliakov, "the degree to which Muhammad shows his respect for each religion is remarkable."

According to Pinson, Rosenblatt and F.E. Peters, they also began to connive with Muhammad's enemies in Mecca to overthrow him (despite having signed a peace treaty). According to F.E. Peters, they also began to secretly to conspire with Muhammad's enemies in Mecca to overthrow him (despite having been forced by their conquerors to sign a peace treaty.) After each major battle, Muhammad accused one of the Jewish tribes of treachery and attacked it. Two Jewish tribes were expelled and the last one, the Banu Qurayza, was wiped out after it threw itself on Muhammad's mercy.

Samuel Rosenblatt states that these incidents were not part of policies directed exclusively against Jews, and Muhammad was more severe with his pagan Arab kinsmen than foreigner monotheists. In addition Muhammad's conflict with Jews was considered of rather minor importance. According to Lewis, since the clash of Judaism and Islam was resolved and ended during Muhammad's lifetime with Muslim victory, no Muslim unresolved theological dispute fueled antisemitism. There is also a difference between Jewish denial of Christian and Muslim messages, since Muhammad never claimed to be a Messiah or Son of God, although he is referred to as "the Apostle of God". Also, the death of Muhammad was not caused by Jews.

Muhammad's disputes with his neighboring Jewish tribes left no marked traces on his immediate successors (known as Caliphs). The first Caliphs based their treatment upon the Quranic verses encouraging tolerance. Classical commentators viewed Muhammad's struggle with Jews as a minor episode in his career, but this has changed in modern times due to external influences. Poliakov opines that Muhammad's actions and teachings gave rise to an open and more conciliatory society, where the Muslims were compelled to protect the lives and religion of the Jews.

Hadith

The hadith (recordings of deeds and sayings attributed to Muhammad) use both the terms Banu Israil and Yahud in relation to Jews, the latter term becoming ever more frequent and appearing mostly in negative context. For example in this Hadith:

The Prophet said, "A group of Israelites were lost. Nobody knows what they did. But I do not see them except that they were cursed and changed into rats, for if you put the milk of a she-camel in front of a rat, it will not drink it, but if the milk of a sheep is put in front of it, it will drink it." I told this to Ka'b who asked me, "Did you hear it from the Prophet ?" I said, "Yes." Ka'b asked me the same question several times.; I said to Ka'b. "Do I read the Torah? (i.e. I tell you this from the Prophet.)" Sahih al-Bukhari, 4:54:524 see also Sahih Muslim, 42:7135 Sahih Muslim, 42:7136

According to Norman Stillman:

Jews in Medina are singled out as "men whose malice and enmity was aimed at the Apostle of God". The Yahūd in this literature appear not only as malicious, but also deceitful, cowardly and totally lacking resolve. However, they have none of the demonic qualities attributed to them in mediaeval Christian literature, neither is there anything comparable to the overwhelming preoccupation with Jews and Judaism (except perhaps in the narratives on Muhammad's encounters with Medinan Jewry) in Muslim traditional literature. Except for a few notable exceptions ... the Jews in the Sira and the Maghazi are even heroic villains. Their ignominy stands in marked contrast to Muslim heroism, and in general, conforms to the Quranic image of "wretchedness and baseness stamped upon them"

He said:

The Day of Judgement will not come about until Muslims fight the Jews, when the Jew will hide behind stones and trees. The stones and trees will say O Muslims, O Abdullah, there is a Jew behind me, come and kill him. Only the Gharkad tree, (the Boxthorn tree) would not do that because it is one of the trees of the Jews. (related by al-Bukhari and Muslim).Sahih Muslim, 41:6985, see also Sahih Muslim, 41:6981, Sahih Muslim, 41:6982, Sahih Muslim, 41:6983, Sahih Muslim, 41:6984, Sahih al-Bukhari, 4:56:791,(Sahih al-Bukhari, 4:52:177)

This hadith has been quoted countless times, and it has become a part of the charter of Hamas.

According to Schweitzer and Perry, the hadith are "even more scathing (than the Quran) in attacking the Jews":

They are debased, cursed, anathematized forever by God and so can never repent and be forgiven; they are cheats and traitors; defiant and stubborn; they killed the prophets; they are liars who falsify scripture and take bribes; as infidels they are ritually unclean, a foul odor emanating from them – such is the image of the Jew in classical Islam, degraded and malevolent.

Quran

The words "humility" and "humiliation" occur frequently in the Quran and later Muslim literature in relation to Jews. According to Lewis, "This, in Islamic view, is their just punishment for their past rebelliousness, and is manifested in their present impotence between the mighty powers of Christendom and Islam." The standard Quranic reference to Jews is verse : "And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Itsgarlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing."

Two verses later we read: "And remember, Children of Israel, when We made a covenant with you and raised Mount Sinai before you saying, "Hold tightly to what We have revealed to you and keep it in mind so that you may guard against evil." But then you turned away, and if it had not been for Allah's grace and merecy, you surely would have been among the lost. And you know those among who sinned on the Sabbath. We said to them, "You will be transformed into despised apes." So we used them as a warning to their people and to the following generations, as well as a lesson for the God-fearing."(Quran

The Quran associates Jews with rejection of God's prophets including Jesus and Muhammad, thus explaining their resistance to him personally. (Cf. Surah 2:87–91; 5:59, 61, 70, and 82.) It also asserts that Jews believe that they are the sole children of God (Surah 5:18), and that only they will achieve salvation (Surah 2:111). According to the Quran, Jews blasphemously claim that Ezra is the son of God, as Christians claim Jesus is, (Surah 9:30) and that God's hand is fettered (Surah 5:64 – i.e., that they can freely defy God). Some of those who are Jews, "pervert words from their meanings", (Surah 4:44), and because they have committed wrongdoing, God has "forbidden some good things that were previously permitted them", thus explaining Jewish commandments regarding food, Sabbath restrictions on work, and other rulings as a punishment from God (Surah 4:160). They listen for the sake of mendacity (Surah 5:41), twisting the truth, and practice forbidden usury, and therefore they will receive "a painful doom" (Surah 4:161). The Quran gives credence to the Christian claim of Jews scheming against Jesus, "... but God also schemed, and God is the best of schemers"(Surah 3:54). In the Muslim view, the crucifixion of Jesus was an illusion, and thus the supposed Jewish plots against him ended in complete failure. In numerous verses (Surah 3:63, 71; 4:46, 160–161; 5:41–44, 63–64, 82; 6:92) the Quran accuses Jews of deliberately obscuring and perverting scripture.

Pre-modern Islam

Range of opinion

• Claude Cahen and Shelomo Dov Goitein argue against historic antisemitism in Muslim lands, writing that discrimination practiced against non-Muslims was of general nature, and not targeted specifically at Jews. For these scholars, antisemitism in Medieval Islam was local and sporadic rather than general and endemic.

• Bernard Lewis writes that while Muslims have held negative stereotypes regarding Jews throughout most of Islamic history, these stereotypes were different from European antisemitism because, unlike Christians, Muslims viewed Jews as objects of ridicule, not fear. He argues that Muslims did not attribute "cosmic evil" to Jews. In Lewis' view, it was only in the late 19th century that movements first appeared among Muslims that can be described as antisemitic in the European forms.

• Frederick M. Schweitzer and Marvin Perry state that there are mostly negative references to Jews in the Quran and Hadith, and that Islamic regimes treated Jews in degrading ways. Jews (and Christians) had the status of dhimmis. They state that throughout much of history Christians treated Jews worse, saying that Jews in Christian lands were subjected to worse polemics, persecutions and massacres than under Muslim rule.

• According to Walter Laqueur, the varying interpretations of the Quran are important for understanding Muslim attitudes. Many Quranic verses preach tolerance towards the Jews; others make hostile remarks about them (which are similar to hostile remarks made against those who did not accept Islam). Muhammad interacted with Jews living in Arabia: he preached to them in hopes of conversion, he fought against and killed many Jews, while he made friends with other Jews.

• For Martin Kramer, the idea that contemporary antisemitism by Muslims is authentically Islamic "touches on some truths, yet it misses many others". Kramer believes that contemporary antisemitism is due only partially to Israeli policies, about which Muslims may have a deep sense of injustice and loss. But Kramer attributes the primary causes of Muslim antisemitism to modern European ideologies, which have infected the Muslim world.

• Jerome Chanes, Pinson, Rosenblatt, Mark Cohen, Norman Stillman, Uri Avnery, M. Klien and Bernard Lewis argue that antisemitism in pre-modern Islam is rare, and did not emerge until modern times. Lewis argues that there is little sign any deep-rooted emotional hostility directed against Jews, or any other group, that can be characterized as antisemitism. There were, however, clearly negative attitudes, which were in part the "normal" feelings of a dominant group towards subject groups. More specifically, the contempt consisted of Muslim contempt for disbelievers.

Literature

According to Lewis, the outstanding characteristic of the classical Islamic view of Jews is their unimportance. The religious, philosophical, and literary Islamic writings tended to ignore Jews and focused more on Christianity. Although, the Jews received little praise or even respect, and were sometimes blamed for various misdeed but there were no fears of Jewish conspiracy and domination, nor any charges of diabolic evil nor accusations of poisoning the wells nor spreading the plague nor were even accused of engaging in blood libels until Ottomans learned the concept from their Greek subjects in the 15th century.

Poliakov writes that various examples of medieval Muslim literature portray Judaism as an exemplary pinnacle of faith, and Israel being destined by this virtue. He quotes stories from The Book of One Thousand and One Nights that portray Jews as pious, virtuous and devoted to God, and seem to borrow plots from midrashim. However, Poliakov writes that treatment of Jews in Muslim literature varies, and the tales are meant for pure entertainment, with no didactic aim.

After Ibn Nagraela, a Jew, attacked the Quran by alleging various contradictions in it, Ibn Hazm, a Moor, criticized him furiously. Ibn Hazm wrote that Ibn Nagraela was "filled with hatred" and "conceited in his vile soul".

According to Schweitzer and Perry, some literature during the 10th and 11th century "made Jews out to be untrustworthy, treacherous oppressors, and exploiters of Muslims". This propaganda sometimes even resulted in outbreaks of violence against the Jews. An 11th-century Moorish poem describes Jews as "a criminal people" and blames them for causing social decay, betraying Muslims and poisoning food and water.

Martin Kramer writes that in Islamic tradition, in striking contrast with the Christian concept of the eternal Jew, the contemporary Jews were not presented as archetypes—as the embodiment of Jews in all times and places.

Life under Muslim rule

Jews and Christians living under early Muslim rule were known as dhimmis, a status that was later also extended to other non-Muslims like Hindus. As dhimmis they were to be tolerated, and entitled to the protection and resources of the Ummah, the Muslim commonwealth. In return they had to pay a tax known as the jizya in accordance with Quran. Lewis and Poliakov argue that Jewish communities enjoyed toleration and limited rights as long as they accepted Muslim superiority. These rights were legally established and enforced. The restrictions on dhimmis included: payment of higher taxes; at some locations, being forced to wear clothing or some othe insignia distinguishing them from Muslims; sometimes barred from holding public office, bearing arms or riding a horse; disqualified as witnesses in litigation involving Muslims; at some locations and times, dhimmis were prevented from repairing existing or erecting new places of worship. Proselytizing on behalf of any faith but Islam was barred.

Later additions to the code included prohibitions on adopting Arab names, studying the Quran, selling alcoholic beverages. Abdul Aziz Said writes that the Islamic concept of dhimmi, when applied, allowed other cultures to flourish and prevented the general rise of antisemitism.

Schweitzer and Perry give as examples of early Muslim antisemitism: 9th-century "persecution and outbreaks of violence"; 10th- and 11th-century antisemitic propaganda that "made Jews out to be untrustworthy, treacherous oppressors, and exploiters of Muslims". This propaganda "inspired outbreaks of violence and caused many casualties in Egypt". An 11th-century Moorish poem describes Jews as "a criminal people" and alleges that "society is nearing collapse on account of Jewish wealth and domination, their exploitation and betrayal of Muslims; that Jews worship the devil, physicians poison their patients, and Jews poison food and water as required by Judaism, and so on."

Jews under the Muslim rule rarely faced martyrdom or exile, or forced conversion and they were fairly free to choose their residence and profession. Their freedom and economic condition varied from time to time and place to place. Forced conversions occurred mostly in the Maghreb, especially under the Almohads, a militant dynasty with messianic claims, as well as in Persia, where Shi'a Muslims were generally less tolerant than their Sunni counterparts. Notable examples of the cases where the choice of residence was taken away from them includes confining Jews to walled quarters (mellahs) in Morocco beginning from the 15th century and especially since the early 19th century.

Egypt

The caliphs of Fatimid dynasty in Egypt were known to be Judeophiles, according to Leon Poliakov. They paid regularly to support the Jewish institutions (such as the rabbinical academy of Jerusalem). A significant number of their ministers and counselors were Jews. Benjamin of Tuleda, a famous 12th-century Jewish explorer, described the Caliph al Abbasi as a "great king ... kind unto Israel". He further mentions Muslims and Jews being involved in common devotions, such as visiting the grave of Ezekiel, whom both religions regard as a prophet.

Iberian Peninsula

With the Muslim conquest of the Iberian Peninsula, Spanish Judaism flourished for several centuries. Thus, what some refer to as the "golden age" for Jews began. During this period the Muslims (at least in Spain) tolerated other religions, including Judaism, and created a heterodox society.

Muslim relations with Jews in Spain were not always peaceful, however. The eleventh century saw Muslim pogroms against Jews in Spain; those occurred in Córdoba in 1011 and in Granada in 1066. In the 1066 Granada massacre, a Muslim mob crucified the Jewish vizier Joseph ibn Naghrela and massacred about 4,000 Jews. The Muslim grievance involved was that some Jews had become wealthy, and others had advanced to positions of power.

The Almohad dynasty, which overthrew the dynasty that ran Spain during the early Muslim era, offered Christians and Jews the choice of conversion or expulsion; in 1165, one of their rulers ordered that all Jews in the country convert on pain of death (forcing the Jewish rabbi, theologian, philosopher, and physician Maimonides to feign conversion to Islam before fleeing the country). In Egypt, Maimonides resumed practicing Judaism openly only to be accused of apostasy. He was saved from death by Saladin's chief administrator, who held that conversion under coercion is invalid.

During his wanderings, Maimonides also wrote The Yemen Epistle, a famous letter to the Jews of Yemen, who were then experiencing severe persecution at the hands of their Muslim rulers. In it, Maimonides describes his assessment of the treatment of the Jews at the hands of Muslims:

... on account of our sins God has cast us into the midst of this people, the nation of Ishmael , who persecute us severely, and who devise ways to harm us and to debase us.... No nation has ever done more harm to Israel. None has matched it in debasing and humiliating us. None has been able to reduce us as they have.... We have borne their imposed degradation, their lies, their absurdities, which are beyond human power to bear.... We have done as our sages of blessed memory have instructed us, bearing the lies and absurdities of Ishmael.... In spite of all this, we are not spared from the ferocity of their wickedness and their outbursts at any time. On the contrary, the more we suffer and choose to conciliate them, the more they choose to act belligerently toward us.

Mark Cohen quotes Haim Hillel Ben-Sasson, a specialist in medieval European Jewish history, who cautioned that Maimonides' condemnation of Islam should be understood "in the context of the harsh persecutions of the 12th century and that furthermore one may say that he was insufficiently aware of the status of the Jews in Christian lands, or did not pay attention to this, when he wrote the letter". Cohen continues by quoting Ben-Sasson, who argues that Jews generally had a better legal and security situation in the Muslim countries than in Christendom.

Ottoman Empire

While some Muslim states declined, the Ottoman Empire rose as the "greatest Muslim state in history". As long as the empire flourished, the Jews did as well, according to Schweitzer and Perry. In contrast with their treatment of Christians, the Ottomans were more tolerant of Jews and promoted their economic development. The Jews flourished as great merchants, financiers, government officials, traders and artisans. The Ottomans also allowed some Jewish immigration to what was then referred to as Syria, which allowed for Zionists to establish permanent settlements in the 1880s.

Contrast with Christian Europe

Lewis states that in contrast to Christian antisemitism, the attitude of Muslims toward non-Muslims is not one of hate, fear, or envy, but rather contempt. This contempt is expressed in various ways, such as abundance of polemic literature attacking the Christians and occasionally also the Jews. "The negative attributes ascribed to the subject religions and their followers are usually expressed in religious and social terms, very rarely in ethnic or racial terms, though this does sometimes occur." The language of abuse is often quite strong. The conventional epithets are apes for Jews, and pigs for Christians. Lewis continues with several examples of regulations symbolizing the inferiority that non-Muslims living under Muslim rule had to live with, such as different formulae of greeting when addressing Jews and Christians than when addressing Muslims (both in conversations or correspondences), and forbidding Jews and Christians to choose names used by Muslims for their children by the Ottoman times.

Schweitzer and Perry argue that there are two general views of the status of Jews under Islam, the traditional "golden age" and the revisionist "persecution and pogrom" interpretations. The former was first promulgated by Jewish historians in the 19th century as a rebuke of the Christian treatment of Jews, and taken up by Arab Muslims after 1948 as "an Arab-Islamist weapon in what is primarily an ideological and political struggle against Israel". The revisionists argue that this idealized view ignores "a catalog of lesser-known hatred and massacres". Mark Cohen concurs with this view, arguing that the "myth of an interfaith utopia" went unchallenged until it was adopted by Arabs as a "propaganda weapon against Zionism", and that this "Arab polemical exploitation" was met with the "counter-myth" of the "neo-lachrymose conception of Jewish-Arab history", which also "cannot be maintained in the light of historical reality".

Antisemitism in the Islamic Middle East

Antisemitism has increased in the Muslim world during modern times. While Bernard Lewis and Uri Avnery date the rise of antisemitism to the establishment of Israel, M. Klein suggests the antisemitism could have been present in the mid-19th century.

Scholars point out European influence, including that of Nazis, and the establishment of Israel as the root causes for antisemitism. Norman Stillman explains that increased European commercial, missionary and imperialist activities during the 19th and 20th centuries brought antisemitic ideas to the Muslim world. Initially these prejudices only found a reception among Arab Christians and were too foreign for any widespread acceptance among Muslims. However, with the rise of the Arab-Israeli conflict, European antisemitism began to gain acceptance in modern literature.

19th century

According to Mark Cohen, Arab antisemitism in the modern world arose relatively recently, in the 19th century, against the backdrop of conflicting Jewish and Arab nationalism, and was imported into the Arab world primarily by nationalistically minded Christian Arabs (and only subsequently was it "Islamized").

The Damascus affair occurred in 1840, when an Italian monk and his servant disappeared in Damascus. Immediately following, a charge of ritual murder was brought against a large number of Jews in the city. All were found guilty. The consuls of England, France and Austria as well as Ottoman authorities, Christians, Muslims and Jews all played a great role in this affair. Following the Damascus affair, Pogroms spread through the Middle East and North Africa. Pogroms occurred in: Aleppo (1850, 1875), Damascus (1840, 1848, 1890), Beirut (1862, 1874), Dayr al-Qamar (1847), Jerusalem (1847), Cairo (1844, 1890, 1901–02), Mansura (1877), Alexandria (1870, 1882, 1901–07), Port Said (1903, 1908), Damanhur (1871, 1873, 1877, 1891), Istanbul (1870, 1874), Buyukdere (1864), Kuzguncuk (1866), Eyub (1868), Edirne (1872), Izmir (1872, 1874). There was a massacre of Jews in Baghdad in 1828. There was another massacre in Barfurush in 1867.

In 1839, in the eastern Persian city of Meshed, a mob burst into the Jewish Quarter, burned the synagogue, and destroyed the Torah scrolls. This is known as the Allahdad incident. It was only by forcible conversion that a massacre was averted.

Benny Morris writes that one symbol of Jewish degradation was the phenomenon of stone-throwing at Jews by Muslim children. Morris quotes a 19th-century traveler: "I have seen a little fellow of six years old, with a troop of fat toddlers of only three and four, teaching to throw stones at a Jew, and one little urchin would, with the greatest coolness, waddle up to the man and literally spit upon his Jewish gaberdine. To all this the Jew is obliged to submit; it would be more than his life was worth to offer to strike a Mahommedan."

20th century

The massacres of Jews in Muslim countries continued into the 20th century. The Jewish quarter in Fez was almost destroyed by a Muslim mob in 1912. There were Nazi-inspired pogroms in Algeria in the 1930s, and massive attacks on the Jews in Iraq and Libya in the 1940s (see Farhud). Pro-Nazi Muslims slaughtered dozens of Jews in Baghdad in 1941.

American academic Bernard Lewis and others have charged that standard antisemitic themes have become commonplace in the publications of Arab Islamic movements such as Hizbullah and Hamas, in the pronouncements of various agencies of the Islamic Republic of Iran, and even in the newspapers and other publications of Refah Partisi, the Turkish Islamic party whose head served as prime minister in 1996–97." Lewis has also written that the language of abuse is often quite strong, arguing that the conventional epithets for Jews and Christians are apes and pigs, respectively.

On March 1, 1994, Rashid Baz, an American Muslim living in Brooklyn, New York, shot at a van carrying Hassidic Jewish students over the Brooklyn Bridge. The students were returning to Brooklyn after visiting their ailing leader, the Lubavitcher Rebbe, who suffered a stroke two years earlier. Ari Halberstam, one of the students, was killed. Others were wounded. Baz was quoted in his confession in 2007 as saying, "I only shot them because they were Jewish."

Connections between Nazi Germany and Muslim countries

Some Arabs found common cause with Nazi Germany against colonial regimes in the region. The influence of the Nazis in the Arab world grew though the 1930s. Egypt, Syria, and Iran are claimed to have harbored Nazi war criminals, though they have rejected the charge. With the recruiting help of the Grand Mufti al-Husseini, the 13th Waffen Mountain Division of the SS Handschar, formed mostly of Muslims in 1943, was the first non-Germanic SS division.

Mohammad Amin al-Husayni

The Mufti of Jerusalem, Haj Amin al-Husseini attempted to create an alliance with Nazi Germany and Fascist Italy to obstruct the creation of a Jewish homeland in Palestine, and hinder any emigration by Jewish refugees from the Holocaust there.

Historians debate to what extent al-Husseini's fierce opposition to Zionism was grounded in nationalism or antisemitism or a combination of both.

On March 31, 1933, within weeks of Hitler's rise to power in Germany, al-Husayni sent a telegram to Berlin addressed to the German Consul-General in the British Mandate of Palestine saying Muslims in Palestine and elsewhere looked forward to spreading their ideology in the Middle East. Al-Husseini secretly met the German Consul-General near the Dead Sea in 1933 and expressed his approval of the anti-Jewish boycott in Germany and asked him not to send any Jews to Palestine. Later that year, the Mufti's assistants approached Wolff, seeking his help in establishing an Arab National Socialist party in Palestine. Reports reaching the foreign offices in Berlin showed high levels of Arab admiration of Hitler.

Al-Husseini met the German Foreign Minister, Joachim von Ribbentrop on November 20, 1941, and was officially received by Hitler on November 30, 1941, in Berlin. He asked Hitler for a public declaration that "recognized and sympathized with the Arab struggles for independence and liberation, and that it would support the elimination of a national Jewish homeland", and he submitted to the German government a draft of such a declaration, containing the clause.

Husayni aided the Axis cause in the Middle East by issuing a fatwa for a holy war against Britain in May 1941. The Mufti's widely heralded proclamation against Britain was declared in Iraq, where he was instrumental in the anti-British Iraqi revolt of 1941. During the war, the Mufti repeatedly made requests to "the German government to bomb Tel Aviv".

Al-Husseini was involved in the organization and recruitment of Bosnian Muslims into several divisions of the Waffen SS and other units. and also blessed sabotage teams trained by Germans before they were dispatched to Palestine, Iraq, and Transjordan.

Iraq

In March 1940, General Rashid Ali, a nationalist Iraqi officer forced the pro-British Iraqi Prime Minister Nuri Said Pasha, to resign. In May, he declared jihad against Great Britain. Forty days later, British troops occupied the country. The 1941 Iraqi coup d'état occurred on April 3, 1941, when the regime of the Regent 'Abd al-Ilah was overthrown, and Rashid Ali was installed as Prime Minister.

In 1941, following Rashid Ali's pro-Axis coup, riots known as the Farhud broke out in Baghdad in which approximately 180 Jews were killed and about 240 were wounded, 586 Jewish-owned businesses were looted and 99 Jewish houses were destroyed.

Iraq initially forbade the emigration of its Jews after the 1948 war on the grounds that allowing them to go to Israel would strengthen that state, but they were allowed to emigrate again after 1950, if they agreed to forgo their assets.

The Ottoman Empire, Turkey, Iraq and Kurdistan

Jews and Assyrian Christians forced migrations between 1842 and the 21st century

In his recent PhD thesis and in his recent book the Israeli scholar Mordechai Zaken discussed the history of the Assyrian Christians of Turkey and Iraq (in the Kurdish vicinity) during the last 180 years, from 1843 onwards. In his studies Zaken outlines three major eruptions that took place between 1843 and 1933 during which the Assyrian Christians lost their land and hegemony in their habitat in the Hakkārī (or Julamerk) region in southeastern Turkey and became refugees in other lands, notably Iran and Iraq, and ultimately in exiled communities in European and western countries (the USA, Canada, Australia, New-Zealand, Sweden, France, to mention some of these countries). Mordechai Zaken wrote this study from an analytical and comparative point of view, comparing the Assyrian Christians' experience with the experience of the Kurdish Jews who had been dwelling in Kurdistan for two thousands years or so, but were forced to emigrate to Israel in the early 1950s. The Jews of Kurdistan were forced to leave as a result of the Arab-Israeli war, as a result of increasing hostility and acts of violence against Jews in Iraqi and Kurdish towns and villages, and as a result of a new situation that developed during the 1940s in Iraq and Kurdistan in which the ability of Jews to live in relative comfort and tolerance (that was disrupted from time to time prior to that period) with their Arab and Muslim neighbors, as they had done for many years, practically came to an end. In the end, the Jews of Kurdistan had to leave their Kurdish habitat en masse and migrate into Israel. The Assyrian Christians, on the other hand, suffered a similar fate but migrated in stages following each political crisis with the regime in whose boundaries they lived or following each conflict with their Muslim, Turkish, Arab or neighbors, or following the departure or expulsion of their patriarch Mar Shimon in 1933, first to Cyprus and then to the United States. Consequently, although there is still a small and fragile community of Assyrians in Iraq, millions of Assyrian Christians live today in exiled and prosperous communities in the west.

Iran

Although Iran was officially neutral during the Second World War, Reza Shah sympathized with Nazi Germany, making the Jewish community fearful of possible persecutions. Although these fears did not materialise, anti-Jewish articles were published in the Iranian media.

Following the Anglo-Soviet invasion of Iran in 1941, Rezā Shāh was deposed and replaced with by his son Mohammad Reza Pahlavi. However, Kaveh Farrokh argues that there is a misconception that antisemitism was widespread in Iran with Reza Shah in power.

Egypt

In Egypt, Ahmad Husayn founded the Young Egypt Party in 1934. He immediately expressed his sympathy for Nazi Germany to the German ambassador to Egypt. Husayn sent a delegation to the Nuremberg rally and returned with enthusiasm. After the Sudeten Crisis, the party leaders denounced Germany for aggression against small nations, but nonetheless retained elements similar to Nazism or Fascism, e.g. salutes, torchlight parades, leader worship, and antisemitism and racism. The party's impact before 1939 was minimal, and their espionage efforts were of little value to the Germans.

During World War II, Cairo was a haven for agents and spies throughout the war. Egyptian nationalists were active, with many Egyptians, including Farouk of Egypt and prime minister Ali Mahir Pasha, all of whom hoped for an Axis victory, and full independence of Egypt from Britain.

Islamist groups

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Many Islamic terrorist groups have openly expressed antisemitic views.

Lashkar-e-Toiba's propaganda arm has declared the Jews to be "Enemies of Islam", and Israel to be the "Enemy of Pakistan".

Hamas has been widely described as antisemitic. It has issued antisemitic leaflets, and its writings and manifestos rely upon antisemitic documents (the Protocols of the Elders of Zion, and other European Christian literature), exhibiting antisemitic themes. In 1998, Esther Webman of the Project for the Study of Anti-Semitism at the Tel Aviv University wrote that although the above is true, antisemitism was not the main tenet of Hamas ideology.

In an editorial in The Guardian in January 2006, Khaled Meshaal, the chief of Hamas's political bureau denied antisemitism, on Hamas' part, and said that the nature of Israeli-Palestinian conflict was not religious but political. He also said that Hamas has "no problem with Jews who have not attacked us".

Amal Saad-Ghorayeb, a Shiite scholar and assistant professor at the Lebanese American University has written that Hezbollah is not Anti-Zionist, but rather Anti-Jewish. She quoted Hassan Nasrallah as saying: "If we searched the entire world for a person more cowardly, despicable, weak and feeble in psyche, mind, ideology and religion, we would not find anyone like the Jew. Notice, I do not say the Israeli." Regarding the official public stance of Hezbollah as a whole, she said that while Hezbollah, "tries to mask its anti-Judaism for public-relations reasons ... a study of its language, spoken and written, reveals an underlying truth." In her book, Hezbollah: Politics & Religion, she explored the anti-Jewish roots of Hezbollah ideology, arguing that Hezbollah "believes that Jews, by the nature of Judaism, possess fatal character flaws". Saad-Ghorayeb also said, "Hezbollah's Quranic reading of Jewish history has led its leaders to believe that Jewish theology is evil."

21st century

France is home to Europe's largest population of Muslims — about 6 million — as well as the continent's largest community of Jews, about 600,000. In 2000, Muslims attacked synagogues in retaliation for damage done to their Muslim brethren in the Palestinian territories. (See also: Second Intifada) Many Jews protested, the acts were declared "Muslim antisemitism". By 2007, however, attacks were much less severe, and an "all-clear" was perceived. However, during the 2008–2009 Gaza War, tensions between the two communities increased and there were several dozen reported instances of violence such as arson and assaults. French Jewish leaders complained of "a diffuse kind of anti-Semitism becoming entrenched in the Muslim community" while Muslim leaders responded that the issues were "political rather than religious" and that Muslim anger is "not against Jews, it's against Israel".

On July 28, 2006, at around 4:00 p.m. Pacific time, the Seattle Jewish Federation shooting occurred when Naveed Afzal Haq shot six women, one fatally, at the Jewish Federation of Greater Seattle building in the Belltown neighborhood of Seattle, Washington, United States. He shouted, "I'm a Muslim American; I'm angry at Israel" before he began his shooting spree. Police have classified the shooting as a hate crime based on what Haq said during a 9-1-1 call. In 2012, the Palestinian Authority Grand Mufti of Jerusalem, Muhammad Ahmad Hussein, citing Hadiths, called for the killing of all Jews.

In Egypt, Dar al-Fadhilah published a translation of Henry Ford's antisemitic treatise, The International Jew, complete with distinctly antisemitic imagery on the cover.

Antisemitic comments by Muslim leaders and scholars

This secton contains too many or overly lengthy quotations. Please help summarize the quotations. Consider transferring direct quotations to Wikiquote or excerpts to Wikisource. (September 2009)

Yusuf al-Qaradawi

In a sermon that aired on Al-Jazeera TV on January 9, 2009 (as translated by MEMRI), Egyptian Muslim scholar and preacher Yusuf al-Qaradawi stated:

"O Allah, take your enemies, the enemies of Islam. O Allah, take the Jews, the treacherous aggressors. O Allah, take this profligate, cunning, arrogant band of people. O Allah, they have spread much tyranny and corruption in the land. Pour Your wrath upon them, O our God. ... O Allah, do not spare a single one of them. O Allah, count their numbers, and kill them, down to the very last one."

In a subsequent speech on Al-Jazeera on January 30, 2009, al-Qaradawi expressed his views on Adolf Hitler and the Holocaust, stating (as translated by MEMRI):

"Throughout history, Allah has imposed upon the people who would punish them for their corruption. The last punishment was carried out by Hitler. By means of all the things he did to them – even though they exaggerated this issue – he managed to put them in their place. This was divine punishment for them. Allah willing, the next time will be at the hand of the believers."

Muhammad Hussein Yacoub

In a speech delivered by Egyptian Salafi Islamic scholar Muhammad Hussein Yacoub that aired on Al-Rahma TV on January 17, 2009, he stated (as translated by MEMRI):

"We must believe that our fighting with the Jews is eternal, and it will not end until the final battle.... You must believe that we will fight, defeat, and annihilate them, until not a single Jew remains on the face of the Earth.... As for you Jews – the curse of Allah upon you. The curse of Allah upon you, whose ancestors were apes and pigs. You Jews have sown hatred in our hearts, and we have bequeathed it to our children and grandchildren. You will not survive as long as a single one of us remains.... O Jews, may the curse of Allah be upon you. O Jews ... O Allah, bring Your wrath, punishment, and torment down upon them. Allah, we pray that you transform them again, and make the Muslims rejoice again in seeing them as apes and pigs. You pigs of the earth! You pigs of the earth! You kill the Muslims with that cold pig of yours."

Ibrahim Mahdi

Palestinian preacher Ibrahim Mahdi said in a sermon:

"Palestine will be, as it was in the past, a graveyard for the invaders – just as it was a graveyard for the Tatars and to the Crusader invaders, of the old and new colonialism.... A reliable Hadith says: 'The Jews will fight you, but you will be set to rule over them.' What could be more beautiful than this tradition? 'The Jews will fight you' – that is, the Jews have begun to fight us. 'You will be set to rule over them' – Who will set the Muslim to rule over the Jew? Allah ... Until the Jew hides behind the rock and the tree. But the rock and tree will say: 'O Muslim, O servant of Allah, a Jew hides behind me, come and kill him.' Except for the Gharqad tree, which is the tree of the Jews. We believe in this Hadith. We are convinced also that this Hadith heralds the spread of Islam and its rule over all the land.... O Allah, accept our martyrs in the highest heavens.... O Allah, show the Jews a black day.... O Allah, annihilate the Jews and their supporters.... O Allah, raise the flag of Jihad across the land.... O Allah, forgive our sins...."

On another occasion, Sheikh Madhi added:

"O beloved of Allah ... One of the Jews' evil deeds is what has come to be called 'the Holocaust', that is, the slaughter of the Jews by Nazism. However, revisionist have proven that this crime, carried out against some of the Jews, was planned by the Jews' leaders, and was part of their policy.... These are the Jews against whom we fight, O beloved of Allah. On the other hand, about the Jews? Allah has described them as donkeys."

Ahmad Bahr

Ahmad Bahr, Deputy Speaker of the Hamas Parliament, stated in a sermon that aired on Al-Aqsa TV on August 10, 2012:

If the enemy sets foot on a single square inch of Islamic land, Jihad becomes an individual duty, incumbent on every Muslim, male or female. A woman may set out without her husband's permission, and a servant without his master's permission. Why? In order to annihilate those Jews.... O Allah, destroy the Jews and their supporters. O Allah, destroy the Americans and their supporters. O Allah, count them one by one, and kill them all, without leaving a single one.

Sheik Bassam Al-Kayed

Sheik Bassam Al-Kayed, who is the head of the Islamic Scholars Association in Lebanon, stated on Lebanon's Al-Iman TV in August 2012 that:

If you look all over the world, you will hardly find any civil strife that the Jews are not behind.... Don't you see what's happening in Burma? The Buddhists are trained by the Jews to do what they are doing .

Sami Al-Arian

Sami Al-Arian, a leading Muslim speaker in the U.S. until his arrest and conviction for funding an Islamist terrorist organization, on September 29, 1991, said in a speech at a Chicago conference, "God cursed those who are the sons of Israel," and that Allah had made Jews "monkeys and swine", and damned them in this world and the afterworld.

Abdul Rahman Al-Sudais

Abdul Rahman Al-Sudais is the leading imam of the Grand mosque in the Islamic holy city of Mecca, Saudi Arabia. The BBC aired a Panorama episode, entitled A Question of Leadership, which reported that al-Sudais referred to Jews as "the scum of the human race" and "offspring of apes and pigs", and stated, "the worst ... of the enemies of Islam are those ... whom he ... made monkeys and pigs, the aggressive Jews and oppressive Zionists and those that follow them ... Monkeys and pigs and worshippers of false Gods who are the Jews and the Zionists."

In another sermon, on April 19, 2002, he declared:

Read history and you will understand that the Jews of yesterday are the evil fathers of the Jews of today, who are evil offspring, infidels, distorters of words, calf-worshippers, prophet-murderers, prophecy-deniers ... the scum of the human race whom Allah cursed and turned into apes and pigs....

Muhammad Al-Mukhtar Al-Mahdi

In an sermon at Al-Azhar University which was broadcast on Egypt's Channel 1 on May 10, 2013, Muhammad Al-Mukhtar Al-Mahdi, a member of Al-Azhar University's Council of Senior Scholars stated (as translated by MEMRI):

Our Prophet does not lie. He told us that there would be a confrontation between the Muslims and the Jews before the Day of Judgment, and that the Muslims would vanquish them to the point that the Jews would hide behind the stones and the trees, but the stones and the trees would say: "O Muslim, O servant of Allah, there is a Jew behind me, come and kill him." Prepare for that day, for it will surely arrive, because the divine revelation harbors no lies.

Hazem Shuman

In a sermon broadcast on Egypt's Al-Rahma TV channel on October 31, 2009, Egyptian cleric Hazem Shuman stated, with regard to Jews, "Your turn has come at last, you offspring of apes and pigs, you most accursed creatures created by Allah, you people who have harmed the Prophet again and again" and further stated, "It has been proven that the Jews are like a cancer – if they are not removed from the body of the nation, they will kill the entire nation."

Sheikh Ba'd bin Abdallah Al-Ajameh Al-Ghamidi

According to Dr. Leah Kinberg, "Saudi Sheikh Ba'd bin Abdallah Al-Ajameh Al-Ghamidi, in a sermon in Taif, explained":

The current behavior of the brothers of apes and pigs, their treachery, violation of agreements, and defiling of holy places ... is connected with the deeds of their forefathers during the early period of Islam – which proves the great similarity between all the Jews living today and the Jews who lived at the dawn of Islam.

He also said Jews are "the scum of the human race, the rats of the world, the violators of pacts and agreements, the murderers of the prophets, and the offspring of apes and pigs." Egyptian Sheikh Muhammad Sayyid Tantawy, Grand Imam of Al-Azhar Mosque and Grand Sheikh of Al-Azhar University, and "perhaps the foremost Sunni Arab authority", has been criticized for remarks made in April 2002, described Jews in his weekly sermon as "the enemies of Allah, descendants of apes and pigs".

Mahathir bin Muhammad

Mahathir bin Mohamad, who served as Prime Minister of Malaysia from 1981 to 2003, has made a number of public remarks about Jews.

In 1970, he wrote in his controversial book The Malay Dilemma: "The Jews for example are not merely hook-nosed, but understand money instinctively."

In a statement made prior to hosting an international meeting of Muslim countries on terrorism, Mahathir said of terrorism:

At the moment the definition tends to be confined only to Islamic nations and Muslims at large whereas Israel and the Jews are also terrorist state or people.

Mahathir address at a United Nations symposium on Islam at UN University in Tokyo:

"If the Arabs who before were not terrorists are today willing to commit suicide in order to fight against the Israelis or Americans, there must be a reason for it. And the reason is that they feel that Americans and the Jews and the Europeans have been unjust to them."

On October 16, 2003, shortly before he stepped down as prime minister, Mahathir Muhammad said during a summit for the Organisation of the Islamic Conference (OIC) in Putrajaya, that:

We are actually very strong, 1.3 billion people cannot be simply wiped out. The Nazis killed 6 million Jews out of 12 million . But today the Jews rule the world by proxy. They get others to fight and die for them. They invented socialism, communism, human rights and democracy so that persecuting them would appear to be wrong so they may enjoy equal rights with others. With these they have now gained control of the most powerful countries. And they, this tiny community, have become a world power.

Sheik Taj el-Din al-Hilali

Sheik Taj el-Din al-Hilali the imam of one of the largest mosques in Australia (and subsequently the Mufti of Australia and New Zealand) said:

The Jews try to control the world through sex, then sexual perversion, then the promotion of espionage, treason and economic hoarding.

Saudi school books

A May 2006 study of Saudi Arabia's revised schoolbook curriculum discovered that the eighth grade books included the following statements,

They are the people of the Sabbath, whose young people God turned into apes, and whose old people God turned into swine to punish them. As cited in Ibn Abbas: The apes are Jews, the keepers of the Sabbath; while the swine are the Christian infidels of the communion of Jesus.

Some of the people of the Sabbath were punished by being turned into apes and swine. Some of them were made to worship the devil, and not God, through consecration, sacrifice, prayer, appeals for help, and other types of worship. Some of the Jews worship the devil. Likewise, some members of this nation worship devil, and not God.

Saudi textbooks for 9th graders teach that "the annihilation of the Jewish people is imperative." Heads of American publishing houses have issued a statement asking the Saudi government to delete the "hate".

Other statements

On May 5, 2001, after Shimon Peres visited Egypt, the Egyptian al-Akhbar internet paper stated that: "lies and deceit are not foreign to Jews.... For this reason, Allah changed their shape and made them into monkeys and pigs."

Author Erel Shalit has written that Jews must listen to statements made about them from the Arab world, regardless of whether they are positive or negative. He cited the following example:

The Jews of yesterday are the evil fathers of the Jews of today, who are evil offspring ... the scum of the human race 'whom Allah cursed and turned into apes and pigs....' These are the Jews, an ongoing continuum of deceit, obstinacy, licentiousness, evil, and corruption.... (The Imam of the Al-Haraam mosque in Mecca; the same words of incitement repeated time and again in the mosques of Gaza and Ramallah.)

Reconciliation efforts

In Western countries, some Islamic groups and individual Muslims have made scattered efforts to reconcile with the Jewish community through dialogue and to oppose Antisemitism. For instance, in Britain there is the group Muslims Against Anti-Semitism. Islamic studies scholar Tariq Ramadan has been outspoken against antisemitism, stating: "In the name of their faith and conscience, Muslims must take a clear position so that a pernicious atmosphere does not take hold in the Western countries. Nothing in Islam can legitimize xenophobia or the rejection of a human being due to his/her religious creed or ethnicity. One must say unequivocally, with force, that anti-Semitism is unacceptable and indefensible." Mohammad Khatami, former president of Iran, declared antisemitism to be a "Western phenomena", having no precedents in Islam and stating the Muslims and Jews had lived harmoniously in the past. An Iranian newspaper stated that has been hatred and hostility in history, but conceded that one must distinguish Jews from Zionists.

In North America, the Council on American-Islamic Relations has spoken against some antisemitic violence, such as the 2006 Seattle Jewish Federation shooting. According to the Anti-Defamation League, CAIR has also been affiliated with antisemitic organizations such as Hamas and Hizbollah.

The Saudi mufti, Shaykh Abd al-Aziz Bin Baz, gave a fatwa ruling that negotiating peace with Israel is permissible, as is the cist to Jerusalem by Muslims. He specifically said:

The Prophet made absolute peace with the Jews of Medina when he went there as an immigrant. That did not entail any love for them or amiability with them. But the Prophet dealt with them, buying from them, talking to them, calling them to God and Islam. When he died, his shield was mortgaged to a Jew, for he had mortgaged it to buy food for his family.

Martin Kramer considers that as "an explicit endorsement of normal relations with Jews".

Trends

According to Norman Stillman, Antisemitism in the Muslim world increased greatly for more than two decades following 1948 but "peaked by the 1970s, and declined somewhat as the slow process of rapprochement between the Arab world and the state of Israel evolved in the 1980s and 1990s". Johannes J. G. Jansen believes that antisemitism will have no future in the Arab world in the long run. In his view, like other imports from the Western World, antisemitism is unable to establish itself in the private lives of Muslims. In 2004 Khaleel Mohammed said, "Anti-Semitism has become an entrenched tenet of Muslim theology, taught to 95 per cent of the religion's adherents in the Islamic world," a claim immediately dismissed as false and racist by Muslim leaders, who accused Mohammed of destroying efforts at relationship building between Jews and Muslims. In 2010, Moshe Ma'oz, Professor Emeritus of Islamic and Middle Eastern Studies at The Hebrew University, edited a book questioning the common perception Islam is antisemitic or anti-Israel, and maintaining that most Arab regimes and most leading Muslim clerics have a pragmatic attitude to Israel.

According to professor Robert Wistrich, director of the Vidal Sassoon International Center for the Study of Antisemitism (SICSA), the calls for the destruction of Israel by Iran or by Hamas, Hezbollah, Islamic Jihad, or the Muslim Brotherhood, represent a contemporary mode of genocidal anti-Semitism.

According to the Pew Global Attitudes Project released on August 14, 2005, high percentages of the populations of six Muslim-majority countries have negative views of Jews. To a questionnaire asking respondents to give their views of members of various religions along a spectrum from "very favorable" to "very unfavorable", 60% of Turks, 74% of Pakistanis, 76% of Indonesians, 88% of Moroccans, 99% of Lebanese Muslims and 100% of Jordanians checked either "somewhat unfavorable" or "very unfavorable" for Jews.

Islamic antisemitism in Europe

The Netherlands

In the Netherlands, antisemitic incidents, from verbal abuse to violence, are reported, allegedly connected with Islamic youth, mostly boys from Moroccan descent. A phrase made popular during football matches against the so-called Jewish football club Ajax has been adopted by Muslim youth and is frequently heard at pro-Palestinian demonstrations: "Hamas, Hamas, Jews to the gas!" According to the Centre for Information and Documentation on Israel, a pro-Israel lobby group in the Netherlands, in 2009, the number of anti-Semitic incidents in Amsterdam, the city that is home to most of the approximately 40,000 Dutch Jews, was said to be doubled compared to 2008. In 2010, Raphaël Evers, an orthodox rabbi in Amsterdam, told the Norwegian newspaper Aftenposten that Jews can no longer be safe in the city anymore due to the risk of violent assaults. "Jews no longer feel at home in the city. Many are considering aliyah to Israel."

Belgium

There were recorded well over a hundred antisemitic attacks in Belgium in 2009. This was a 100% increase from the year before. The perpetrators were usually young males of immigrant background from the Middle East. In 2009, the Belgian city of Antwerp, often referred to as Europe's last shtetl, experienced a surge in antisemitic violence. Bloeme Evers-Emden, an Amsterdam resident and Auschwitz survivor, was quoted in the newspaper Aftenposten in 2010: "The antisemitism now is even worse than before the Holocaust. The antisemitism has become more violent. Now they are threatening to kill us."

France

In 2004, France experienced rising levels of Islamic antisemitism and acts that were publicized around the world. In 2006, rising levels of antisemitism were recorded in French schools. Reports related to the tensions between the children of North African Muslim immigrants and North African Jewish children. The climax was reached when Ilan Halimi was tortured to death by the so-called "Barbarians gang", led by Youssouf Fofana. In 2007, over 7,000 members of the community petitioned for asylum in the United States, citing antisemitism in France.

Between 2001 and 2005, an estimated 12,000 French Jews took Aliyah to Israel. Several émigrés cited antisemitism and the growing Arab population as reasons for leaving. At a welcoming ceremony for French Jews in the summer of 2004, then Israeli Prime Minister Ariel Sharon caused controversy when he advised all French Jews to "move immediately" to Israel and escape what he coined "the wildest anti-semitism" in France.

In the first half of 2009, an estimated 631 recorded acts of antisemitism took place in France, more than the whole of 2008. Speaking to the World Jewish Congress in December 2009, the French Interior Minister Hortefeux described the acts of antisemitism as "a poison to our republic". He also announced that he would appoint a special coordinator for fighting racism and antisemitism.

Rises in antisemitism in modern France have been linked to the intensifying Israeli–Palestinian conflict. Since the Gaza War in 2009, decreases in antisemitism have been reversed. A report compiled by the Coordination Forum for Countering Anti-Semitism singled out France in particular among Western countries for antisemitism. Between the start of the Israeli offensive in Gaza in late December and the end of it in January, an estimated hundred antisemitic acts were recorded in France. This compares with a total of 250 antisemitic acts in the whole of 2007.

Germany

According to a 2012 survey, 18% of the Turks in Germany believe Jews are inferior human beings.

Sweden

This section duplicates the scope of other articles, specifically Antisemitism in Sweden#Situation in Malmö. Please discuss this issue and help introduce a summary style to the section by replacing the section with a link and a summary or by splitting the content into a new article. (February 2014)

A government study in 2006 estimated that 5% of the total adult population and 39% of adult Muslims "harbour systematic antisemitic views". The former prime minister Göran Persson described these results as "surprising and terrifying". However, the rabbi of Stockholm's Orthodox Jewish community, Meir Horden, said, "It's not true to say that the Swedes are anti-Semitic. Some of them are hostile to Israel because they support the weak side, which they perceive the Palestinians to be."

In March 2010, Fredrik Sieradzk told Die Presse, an Austrian Internet publication, that Jews are being "harassed and physically attacked" by "people from the Middle East", although he added that only a small number of Malmö's 40,000 Muslims "exhibit hatred of Jews". Sieradzk also stated that approximately 30 Jewish families have emigrated from Malmö to Israel in the past year, specifically to escape from harassment. Also in March, the Swedish newspaper Skånska Dagbladet reported that attacks on Jews in Malmö totaled 79 in 2009, about twice as many as the previous year, according to police statistics.

In early 2010, the Swedish publication The Local published series of articles about the growing antisemitism in Malmö, Sweden. In an interview in January 2010, Fredrik Sieradzki of the Jewish Community of Malmö stated, "Threats against Jews have increased steadily in Malmö in recent years and many young Jewish families are choosing to leave the city. Many feel that the community and local politicians have shown a lack of understanding for how the city's Jewish residents have been marginalized." He also added, "right now many Jews in Malmö are really concerned about the situation here and don't believe they have a future here." The Local also reported that Jewish cemeteries and synagogues have repeatedly been defaced with antisemitic graffiti, and a chapel at another Jewish burial site in Malmö was firebombed in 2009. In 2009 the Malmö police received reports of 79 antisemitic incidents, double the number of the previous year (2008). Fredrik Sieradzki, spokesman for the Malmö Jewish community, estimated that the already small Jewish population is shrinking by 5% a year. "Malmö is a place to move away from," he said, citing antisemitism as the primary reason.

In October 2010, The Forward reported on the current state of Jews and the level of antisemitism in Sweden. Henrik Bachner, a writer and professor of history at the University of Lund, claimed that members of the Swedish Parliament have attended anti-Israel rallies where the Israeli flag was burned while the flags of Hamas and Hezbollah were waved, and the rhetoric was often antisemitic—not just anti-Israel. But such public rhetoric is not branded hateful and denounced. Charles Small, director of the Yale University Initiative for the Study of Antisemitism, stated, "Sweden is a microcosm of contemporary anti-Semitism. It's a form of acquiescence to radical Islam, which is diametrically opposed to everything Sweden stands for." Per Gudmundson, chief editorial writer for Svenska Dagbladet, has sharply criticized politicians who he claims offer "weak excuses" for Muslims accused of antisemitic crimes. "Politicians say these kids are poor and oppressed, and we have made them hate. They are, in effect, saying the behavior of these kids is in some way our fault." Judith Popinski, and 86-year-old Holocaust survivor, stated that she is no longer invited to schools that have a large Muslim presence to tell her story of surviving the Holocaust. Popinski, who found refuge in Malmö in 1945, stated that, until recently, she told her story in Malmö schools as part of their Holocaust studies program, but that now, many schools no longer ask Holocaust survivors to tell their stories, because Muslim students treat them with such disrespect, either ignoring the speakers or walking out of the class. She further stated, "Malmö reminds me of the anti-Semitism I felt as a child in Poland before the war. "I am not safe as a Jew in Sweden anymore."

In December 2010, the Jewish human rights organization Simon Wiesenthal Center issued a travel advisory concerning Sweden, advising Jews to express "extreme caution" when visiting the southern parts of the country due to an increase in verbal and physical harassment of Jewish citizens by Muslims in the city of Malmö.

Norway

In 2010, the Norwegian Broadcasting Corporation after one year of research, revealed that anti-semitism was common among Norwegian Muslims. Teachers at schools with large shares of Muslims revealed that Muslim students often "praise or admire Adolf Hitler for his killing of Jews", that "Jew-hate is legitimate within vast groups of Muslim students," and "Muslims laugh or command to stop when trying to educate about the Holocaust." Additionally that "while some students might protest when some express support for terrorism, none object when students express hate of Jews" and that it says in "the Quran that you shall kill Jews, all true Muslims hate Jews." Most of these students were said to be born and raised in Norway. One Jewish father also told that his child after school had been taken by a Muslim mob (though managed to escape), reportedly "to be taken out to the forest and hanged because he was a Jew".

See also

• Antisemitism in the Arab world
• History of the Jews under Muslim rule
  • Ottoman Jews
  • Arab Jews
  • Pact of Umar
• Anti-Zionism
• Christianity and antisemitism
• Holocaust denial
• Islam and Judaism
• Islamism
• New antisemitism
• Qutbism
• Religious intolerance
• Racism in the Palestinian territories
• The Legacy of Islamic Antisemitism
• After Saturday Comes Sunday

Notes

1. Bernard Lewis, Semites and Anti-Semites: An Inquiry into Conflict and Prejudice, Norton & Co., 1999 pp.126-127.
2. Reuven Firestone, An Introduction to Islam for Jews, Jewish Publication Society, 2010 p.88.
3. Peters, 2009 pp.47-48.
4. Jarbel Rodriguez, Muslim and Christian Contact in the Middle Ages: A Reader, University of Toronto Press, 2015 p.2.
5. Sidney H. Griffith, The Bible in Arabic: The Scriptures of the 'People of the Book' in the Language of Islam, Princeton University Press 2013 pp.29ff.
6. Mun'im Sirry, Scriptural Polemics: The Qur'an and Other Religions, Oxford University Press, 2014 pp.33-64.
7. F. E. Peters, Islam: A Guide for Jews and Christians, Princeton University Press, 2009 p.104.
8. Jacob Lassner, 'Can Arabs be Antisemites?:Race, Prejudice, and Political Culture in the Islamic Near East,’in Murray Baumgarten, Peter Kenez, Bruce Allan Thompson (eds.) Varieties of Antisemitism: History, Ideology, Discourse, University of Delaware Press, 2009 pp.345-368 p.356.
9. Avi Beker The Chosen: The History of an Idea, and the Anatomy of an Obsession, Palgrave Macmillan, 2008 pp.184-5.
10. Jane S.Gerber, ‘Anti-Semitism and the Muslim World,’ in David Berger (ed.),History and Hate: The Dimensions of Anti-Semitism, Jewish Publications Society 1986 pp.73-94, pp.86ff.,p.88.
11. Mark R. Cohen, ‘Modern Myths of Muslim Anti-Semitism,’ in Moshe Ma'oz,(ed.) Muslim Attitudes to Jews and Israel: The Ambivalences of Rejection Antagonism, Tolerance and Cooperation, Sussex Academic Press, 2011 pp.31-47,p.34:’I should first define what I mean by Anti-Semitism because of the fuzziness that prevails in contemporary discussions of anti-Semitism in Islam. This fuzziness emanates especially from representatives of the counter-myth school, for which every nasty expression about Jews in the Qur’an, the Hadith and other Arabic literature and every instance of harsh treatment or violence experienced by Jews in the past is deemed anti-Semitic. But this is decidedly not anti-Semitism. It is, rather, the typical, though nonetheless unsavory, loathing for the “other” found in most societies, even today, a disdain that, in the Middle Ages, was shared by all three western monotheistic religions in relation to pagans as well as to rival monotheist claimants to divine exclusivity and the right to dominate society. The proper definition of anti-Semitism, which is shared by most students of the subject, is a religiously-based complex of irrational, mythical, and stereotypical beliefs about the diabolical, malevolent, and all-powerful Jew, infused in its modern, secular form, with racism, and the belief that there is a Jewish conspiracy against mankind. Defined this way, I can say with a great deal of confidence, in agreement with other seasoned scholars, that such anti-Semitism did not exist “under the crescent” in the medieval Muslim world.’
12. Reuven Firestone,'No, Pamela Geller, the Qur'an Is Not Anti-Semitic,' The Forward September 29, 2014, 2:50pm
13. Raphael Israeli, Muslim Anti-Semitism in Christian Europe: Elemental and Residual Anti-Semitism, Transaction Publishers, 2011 p.2: ’Numerous in volume and overwhelming in content are the Qur’anic passages, which serve as the basis of Muslim elemental anti-Semitism. . .What is striking is that at the same time that the foundational texts of Islam affirm the basic contempt and hatred towards Jews (and Christians), they now find it expedient to deny this fact, and this denial has served many non-Muslims apologists of Islam in their attempt to hide, obscure, or otherwise dwarf this innate trait of Islamic history.'
14. ^ Stillman (2006) Cite error: The named reference "Yahud" was defined multiple times with different content (see the help page).
15. Jews and Judaism, Encyclopedia of the Quran
16. Khalid Durán, with Abdelwahab Hechichep, Children of Abraham: an introduction to Islam for Jews, American Jewish Committee/Harriet and Robert Heilbrunn Institute for International Interreligious Understanding, KTAV Publishing House, Inc., 2001 p. 112
17. ^ Stillman, Norman (2005). Antisemitism: A historical encyclopedia of prejudice and persecution. Vol. 1. pp. 356–61
18. Lewis (1999) p. 127
19. ^ Schweitzer, p. 266.
20. ^ Abbas, pp. 178–179
21. Rodinson, p. 159
22. Ali Khan, 'Commentary on the Constitution of Medina', in Hisham M. Ramadan (ed.) Understanding Islamic law: from classical to contemporary, Rowman Altamira, 2006 pp. 205–210
23. Michael Lecker, The "constitution of Medina": Muḥammad's first legal document, Studies in late antiquity and early Islam SLAEI vol.23, Darwin Press, 2004, passim
24. Pratt, p. 121, citing John Esposito, What Everyone Needs to Know About Islam, Oxford University Press, New York p. 73
25. Pratt, p. 122
26. Rodinson, pp. 152–3
27. Rodinson, p. 158
28. According to Reuven Firestone, Muhammad expected the Jews of Medina to accept his prophethood since Jews were respected by Arabs as 'a wise and ancient community of monotheists with a long prophetic tradition'. This rejection was a major blow to his authority in Medina, and relations soon deteriorated: Firestone, p. 33
29. Q.4:46 reads: 'There are some Jews who change the words from their places by saying. 'we hear and disobey' (sami'nā wa'a-ṣaynā). What actually the Jews probably were saying was in Hebrew shama'nu ve'asinu(Deuteronomy 5:24) 'we hear and obey' (the Divine Will)'. In this particular case, misunderstanding would have arisen because of a natural Arabic speaker's mishearing of a standard phrase from the Tanakh. See Firestone, p. 36
30. Donner, Fred M.. "Muhammad's Political Consolidation in Arabia up to the Conquest of Mecca". Muslim World 69: 229–247, 1979.
31. Wensinck, A. J. "Kaynuka, banu". Encyclopaedia of Islam
32. Stillman, Norman. The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America, 1979. ISBN 0-8276-0198-0
33. Marshall G. S. Hodgson (February 15, 1977). The Venture of Islam: The classical age of Islam. University of Chicago Press. pp. 170–190. ISBN 978-0-226-34683-0. Retrieved June 1, 2012.
34. ^ Lewis (1999) p. 122
35. Laqueur, p. 191
36. Lewis (1999) p. 126
37. Lewis (1999), pp. 117–118
38. ^ Chanes, Jerome A (2004). Antisemitism. Santa Barbara: ABC-CLIO. pp. 41–5.
39. ^ Pinson; Rosenblatt (1946) pp. 112–119
40. Lewis, The Jews and Islam, pp. 33, 198
41. Firestone, p. 242 n.8
42. On 2:62, the reference is to Jewish Sabbath breakers. See the synthesis of commentaries in Mahmoud Ayoub, The Qur'an and Its Interpreters, SUNY Press, New York,1984, Vol. 1 pp. 108–116
43. Gerald R. Hawting, The idea of idolatry and the emergence of Islam: from polemic to history, Cambridge University Press, 1999 p. 105 n.45
44. Firestone, p. 37
45. ^ Poliakov (1974) pp. 27, 41–3
46. ^ Poliakov
47. ^ Laqueur, pp. 191–192
48. ^ Gerber, p. 78
49. ^ Uri Rubin, Encyclopedia of the Qur'an, Jews and Judaism
50. ^ Kramer, Martin The Salience of Islamic Antisemitism
51. Lewis (1999) p. 128
52. English translation of the Quran by Arberry.
53. ^ Lewis (1999), p. 120
54. ^ Gerber, p. 91
55. On Pluralism, Intolerance, and the Quran. Twf.org. Retrieved on 2012-06-01.
56. Ayoub, Mahmoud M. The Qur'an and Its Interpreters: v.1: Vol 1. State University of New York Press. p. 49. ISBN 978-0873957274.
57. http://www.memri.org/report/en/print754.htm
58. http://www.timesofisrael.com/modern-jews-not-descendants-of-pigs/
59. ^ Bostom, Andrew G. The legacy of Islamic antisemitism: from sacred texts to solemn history. Prometheus Books, 2008.
60. http://www.nytimes.com/2008/04/01/world/middleeast/01hamas.html?pagewanted=print&_r=0
61. http://www.memritv.org/clip_transcript/en/1877.htm
62. http://www.memritv.org/clip_transcript/en/2042.htm
63. Spencer, Robert. A Religion of Peace?: Why Christianity Is and Islam Isn't. Regnery Publishing, 2007
64. Bostom, Andrew G. The legacy of Islamic antisemitism: from sacred texts to solemn history. Prometheus Books, 2008
65. http://www.jewishvirtuallibrary.org/jsource/anti-semitism/koranjews.html
66. http://pamelageller.com/islamic-antisemitism/
67. ^ F.E. Peters (2003), p. 194
68. ^ The Cambridge History of Islam (1977), pp. 43–44
69. ^ Samuel Rosenblatt, Essays on Antisemitism: The Jews of Islam, p. 112
70. Esposito (1998) pp. 10–11
71. Lewis (1999) p. 118
72. Laqueur, p. 192
73. Lewis (1999), p. 128
74. Claude Cahen. "Dhimma" in Encyclopedia of Islam.
75. Shelomo Dov Goitein, A Mediterranean Society: An Abridgment in One Volume, p. 293.
76. The Oxford Dictionary of the Jewish Religion, "Antisemitism"
77. Lewis, Bernard. "The New Anti-Semitism", The American Scholar, Volume 75 No. 1, Winter 2006, p. 25–36; based on a lecture delivered at Brandeis University on March 24, 2004.
78. Lewis (1999) p. 192.
79. Lewis (1984) p. 184
80. Sources for the following are:
    • Lewis (1984) p. 32–33
    • Mark Cohen (2002), p. 208
    • Stillman (2006)
    • Avnery, Uri (1968). Israel without Zionists. (New York: Macmillan). p. 220
    • M. Klein. New Encyclopedia of Zionism and Israel, Anti-semitism
81. Lewis (1999), pp. 122, 123, 126, 127
82. Poliakov (1974) pp. 77–8.
83. Poliakov (1974) pp. 92–3.
84. ^ Schweitzer, pp. 267–268.
85. Wehr (1976) pp. 515, 516.
86. Lewis (1999) p. 123.
87. Abdul Aziz Said (1979),
88. Lewis (1999) p. 131
89. Stillman (1979) p. 27
90. Lewis (1984), pp. 94–95
91. Lewis (1984), p. 28
92. Poliakov (1974) pp. 60–2
93. Poliakov (1974) pp. 91–6
94. Granada by Richard Gottheil, Meyer Kayserling, Jewish Encyclopedia. 1906 ed.
95. Kraemer, Joel L., Moses Maimonides: An Intellectual Portrait in The Cambridge Companion to Maimonides pp. 16–17 (2005)
96. Maimonides, "Epistle to the Jews of Yemen", translated in Stillman (1979), pp. 241–242
97. Cohen (1995) pp. xvii–xviii
98. Schweitzer, pp. 266–267
99. Lewis (1984) p. 33
100. Cohen (1995) p. 6.
101. Cohen (1995) p. 9.
102. Daniel J. Lasker; Cohen, Mark R. (1997). "Review of Under Crescent and Cross. The Jews in the Middle Ages by Mark R. Cohen". The Jewish Quarterly Review. 88 (1/2): 76–78. doi:10.2307/1455066. JSTOR 1455066.
103. Cohen (1995) p.xvii: According to Cohen, both the views equally distort the past.
104. ^ Muslim Anti-Semitism by Bernard Lewis (Middle East Quarterly) June 1998
105. ^ Avnery, Uri (1968). Israel without Zionists. (New York: Macmillan). pg. 220
106. Mark Cohen (2002), p. 208
107. Frankel, Jonathan: The Damascus Affair: 'Ritual Murder', Politics, and the Jews in 1840 (Cambridge University Press, 1997) ISBN 0-521-48396-4 p. 1
108. Yossef Bodansky. "Islamic Anti-Semitism as a Political Instrument" Co-Produced by The Ariel Center for Policy Research and The Freeman Center for Strategic Studies, 1999. ISBN 0-9671391-0-4, ISBN 978-0-9671391-0-4
109. ^ Morris, Benny. Righteous Victims: A History of the Zionist-Arab Conflict, 1881–2001. Vintage Books, 2001, pp. 10–11.
110. Patai, Raphael (1997). Jadid al-Islam: The Jewish "New Muslims" of Meshhed. Detroit: Wayne State University Press. ISBN 0-8143-2652-8.
111. Lewis (1984) pp. 33–34
112. Lewis (1999) p. 147
113. "Holocaust Denial in the Middle East: The Latest anti-Israel, Anti-Semitic Propaganda Theme". Anti-Defamation League. 2001. Retrieved October 18, 2007. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help)
114. Tomasevich, Jozo (2001). War and Revolution in Yugoslavia, 1941–1945: Occupation and Collaboration. Vol. 2. San Francisco: Stanford University Press. p. 496. ISBN 0-8047-3615-4. Retrieved December 24, 2011.
115. Eric Rouleau, Qui était le mufti de Jérusalem ? (Who was the Mufti of Jerusalem ?), Le Monde diplomatique, August 1994.
116. Nicosia (2000), pp. 85–86.
117. Segev (2001), p. 463.
118. Lewis (1984), p. 190.
119. Hirszowicz, pp. 82–83
120. Lewis (1995), p. 351.
121. "Hall Amin Al-Husayni: The Mufti of Jerusalem". Holocaust Encyclopedia. June 25, 2007. Retrieved October 19, 2007. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help)
122. Lee, Martin A. (1999). The Beast Reawakens. Taylor & Francis. p. 123. ISBN 0-415-92546-0. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
123. Scott, James C. (August 9, 2001). "Iraqi Coup: The Coup". Retrieved October 19, 2007.
124. "Iraqi Coup: Introduction". Retrieved October 18, 2007.
125. Levin, Itamar (2001). Locked Doors: The Seizure of Jewish Property in Arab Countries. (Praeger/Greenwood) ISBN 0-275-97134-1, p. 6.
126. Bard, Michell (2007). "The Jews of Iraq". Jewish Virtual Library. Retrieved October 17, 2007.
127. Mordechai Zaken, "Tribal chieftains and their Jewish Subjects: A comparative Study in Survival: PhD Thesis, The Hebrew University of Jerusalem, 2004.
128. Mordechai Zaken, "Jewish Subjects and their tribal chieftains in Kurdistan: A Study in Survival", Brill: Leiden and Boston, 2007 ISBN .
129. Joyce Blau, one of the world's leading scholars in Kurdish culture, language and history, suggested, "This part of Mr. Zaken's thesis, concerning Jewish life in Iraqi Kurdistan, well complements the impressive work of the pioneer ethnologist Erich Brauer. Brauer was indeed one of the most skilled ethnographs of the first half of the 20th century and wrote an important book on the Jews of Kurdistan." (Erich Brauer, The Jews of Kurdistan, first edition 1940, revised edition 1993, completed and edited by Raphael Patai, Wayne State University Press, Detroit)
130. Sanasarian (2000), p. 46.
131. Farrokh, Kaveh (2011). Iran at War. Oxford: Osprey Publishing. ISBN 978-1-84603-491-6.
132. Lewis (1999) pp. 148–149.
133. Tucker, Spencer (2005). Encyclopedia of World War II: A Political, Social, and Military History. ABC-CLIO. p. 477. ISBN 1-57607-999-6. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
134. B. Raman Archived 2007-12-26 at the Wayback Machine. The Hindu (2001-01-05)
135. Antisemitic:
     • Aaronovitch, David. "The New Anti-Semitism", The Observer, June 22, 2003.
     • "Hamas refuses to recognize Israel, claims the whole of Palestine as an Islamic endowment, has issued virulently antisemitic leaflets, ..." Laurence F. Bove, Laura Duhan Kaplan, From the Eye of the Storm: Regional Conflicts and the Philosophy of Peace, Rodopi Press, 1995, ISBN 90-5183-870-0, p. 217.
     • "But of all the anti-Jewish screeds, it is the Protocols of the Elders of Zion that emboldens and empowers antisemites. While other antisemitic works may have a sharper intellectual base, it is the conspiratorial imagery of the Protocols that has fueled the imagination and hatred of Jews and Judaism, from the captains of industry like Henry Ford, to teenage Hamas homicide bombers." Mark Weitzman, Steven Leonard Jacobs, Dismantling the Big Lie: the Protocols of the Elders of Zion, KTAV Publishing House, 2003, ISBN 0-88125-785-0, p. xi.
     • "There is certainly very clear evidence of antisemitism in the writings and manifestos of organizations like Hamas and Hizbullah...." Human Rights Implications of the Resurgence of Racism and Anti-Semitism, United States Congress, House Committee on Foreign Affairs, Subcommittee on International Security, International Organizations and Human Rights – 1993, p. 122.
     • "The denomination of the Jews/Zionists by the Hamas organization is also heavily shaped by European Christian anti-Semitism. This prejudice began to infiltrate the Arab world, most notably in the circulation of the 1926 Arabic translation of the Protocols of the Elders of Zion.... Reliance upon the document is evidenced in the group's charter.... The Protocols of the Elders of Zion also informs Hamas's belief that Israel has hegemonic aspirations that extend beyond Palestinian land. As described in the charter, the counterfeit document identifies the Zionists' wish to expand their reign from the Nile River to the Euphrates." Michael P. Arena, Bruce A. Arrigo, The Terrorist Identity: Explaining the Terrorist Threat, NYU Press, 2006, ISBN 0-8147-0716-5, pp. 133–134.
     • "Standard anti-Semitic themes have become commonplace in the propaganda of Arab Islamic movements like Hizballah and Hamas...." Lewis (1999)
136. "Anti-semitic motifs in Hamas leaflets, 1987–1992". The Institute for Counter-Terrorism. July 9, 1998.
137. Mish'al, Khalid (January 31, 2006). "We will not sell our people or principles for foreign aid". The Guardian. London. Retrieved April 10, 2014.
138. ^ "In the Party of God: Are terrorists in Lebanon preparing for a larger war?". The New Yorker. October 14, 2002. Retrieved August 21, 2006.
139. Jews for Le Pen by Daniel Ben-Simon. Haaretz. 25/03/07
140. Gaza conflict reverberates in France by Katrin Bennhold, The New York Times, January 20, 2009.
141. Associated Press. "1 Killed, 5 Wounded in Seattle Jewish Center Shooting", Fox News, July 29, 2006.
142. PM: Probe Jerusalem mufti who encouraged killing of Jews – Israel News, Ynetnews. Ynetnews.com (1995-06-20). Retrieved on 2012-06-01.
143. Palestinian Authority's Grand Mufti: 'Kill the Jews' – Inside Israel – CBN News – Christian News 24-7. CBN.com (2012-01-18). Retrieved on 2012-06-01.
144. PA Mufti encourages killing of Jews 9-Jan-2012. Mfa.gov.il. Retrieved on 2012-06-01.
145. Examples of anti-Semitism in the Arab and Muslim world on intelligence.org.il, site of the Intelligence and Terrorism Information Center at the Center for Special Studies (C.S.S), Israel. Retrieved September 24, 2006.
146. Sheikh Yousef Al-Qaradhawi On Al-Jazeera Incites Against Jews, Arab Regimes, and the U.S.; Calls on Muslims to Boycott Starbucks and Others; Says 'O Allah, Take This Oppressive, Jewish, Zionist Band of People ... And Kill Them, Down to the Very Last One', MEMRITV – Clip #1979 January 12, 2009.
147. British lawmakers slam Al Jazeera, Jewish Telegraphic Agency (JTA), February 8, 2009.
148. ^ MPs condemn hate sermons on Arabic TV station al-Jazeera by Richard Kerbaj, The Times, February 7, 2009.
149. Multiculturalists diminish 'rough beast' ravaging Islam by Rory Leishman, IFPress.com, October 31, 2009.
150. "Sheikh Yousuf Al-Qaradhawi: Allah Imposed Hitler On the Jews to Punish Them – 'Allah Willing, the Next Time Will Be at the Hand of the Believers'". Middle East Media Research Institute. February 3, 2009. Retrieved April 10, 2014.
151. Qaradawi's Extremism Laid Bare, IPT News, February 6, 2009.
152. Where are all these militant atheists ruining Britain? by Nick Cohen, The Observer, November 22, 2009.
153. Egyptian Cleric Muhammad Hussein Ya'qoub: The Jews are the Enemies of Muslims Regardless of the Occupation of Palestine; 'Believe That We Will Fight, Defeat, and Annihilate Them, Until Not a Single Jew Remains on the Face of the Earth', Middle East Media Research Institute (MEMRI) – Special Dispatch 2278, March 12, 2009.
154. Egyptian Cleric Muhammad Hussein Ya'qoub: The Jews Are the Enemies of Muslims Regardless of the Occupation of Palestine Al-Rahma TV (Egypt) MEMRItv.org, Clip #2042, January 17, 2009.
155. The code for conspiracy by Sigrid Rausing, New Statesman, April 23, 2009.
156. Home truths and one illusion by Melanie Phillips, The Spectator, October 7, 2010.
157. Stalinsky, Steven (December 26, 2003). "Palestinian Authority Sermons 2000–2003". Jewish Virtual Library. Retrieved October 21, 2007.
158. Palestinian Authority Sermons 2000–2003. Jewishvirtuallibrary.org. Retrieved on 2012-06-01.
159. Hamas Official Ahmad Bahr Preaches for the Annihilation of Jews and Americans, MEMRI, Clip No. 3538, August 10, 2012.
160. Hamas leader prays for annihilation of Jews, Americans by Greg Tepper, Times of Israel, August 20, 2012.
161. Video: Hamas MP: 'Annihilate Jews and Americans' by Tzvi Ben Gedalyahu, Israel National News, August 26, 2012.
162. Hamas top official: Kill every last Jew and American (VIDEO), Jewish Journal, August 24, 2012.
163. Sheik Bassam Al-Kayed, Head of the Islamic Scholars Association in Lebanon: The Jews Are Behind Almost All Civil Strife in the World, MEMRI, Clip No. 3550 (transcript), August 10, 2012.
164. Lichtblau, Eric, "4 in Florida Are Cleared on Many Terrorism Charges", The New York Times, December 6, 2005
165. ^ Neil J. Kressel. The Urgent Need to Study Islamic Anti-Semitism, The Chronicle of Higher Education, "The Chronicle Review", March 12, 2004
166. Tom Gross, Living in a Bubble: The BBC's very own Mideast foreign policy., National Review, June 18, 2004.
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References

• Abbas, Tahir (2007). "Antisemitism among Muslims". In Tahir Abbas (ed.). Islamic political radicalism: a European perspective. Edinburgh: Edinburgh University Press. ISBN 0-7486-2527-5. OCLC 71808248.
• Arberry, Arthur J. (1955). The Koran interpreted. London: Allen & Unwin. OCLC 505663.
• Cohen, Mark (1995). Under Crescent and Cross: The Jews in the Middle Ages. Princeton University Press. ISBN 0-691-01082-X
• Cohen, Mark (2002), The Oxford Handbook of Jewish Studies, Chapter 9, Oxford University Press, 2002, ISBN 0-19-928032-0
• Firestone, Reuven An introduction to Islam for Jews, Jewish Publication Society, 2008
• Gerber, Jane S. (1986). "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
• Hirszowicz, Lukasz, The Third Reich and the Arab East London: Routledge and Kegan Paul, 1968 ISBN 0-8020-1398-8
• Laqueur, Walter. The Changing Face of Antisemitism: From Ancient Times To The Present Day. Oxford University Press. 2006. ISBN 0-19-530429-2
• Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8
• Lewis, Bernard. The Middle East: A Brief History of the Last 2,000 Years. New York: Scribner, 1995.
• Lewis, Bernard (1999). Semites and Anti-Semites: An Inquiry into Conflict and Prejudice. W. W. Norton & Co. ISBN 0-393-31839-7
• Nicosia, Francis R. (2007). The Third Reich and the Palestine Question. Transaction Publishers. ISBN 0-7658-0624-X. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
• Pinson, Koppel S; Rosenblatt, Samuel (1946). Essays on Antisemitism. New York: The Comet Press.
• Poliakov, Leon (1974). The History of Anti-semitism. New York: The Vanguard Press.
• Poliakov, Leon (1997). "Anti-Semitism". Encyclopaedia Judaica (CD-ROM Edition Version 1.0). Ed. Cecil Roth. Keter Publishing House. ISBN 965-07-0665-8
• Pratt, Douglas The challenge of Islam: encounters in interfaith dialogue, Ashgate Publishing, Ltd., 2005 ISBN 0754651231
• Rodinson, Maxime (1971). Mohammed. Great Britain: Allen Lane the Penguin Press. Translated by Anne Carter.
• Schweitzer, Frederick M. and Perry, Marvin Anti-Semitism: myth and hate from antiquity to the present, Palgrave Macmillan, 2002, ISBN 0-312-16561-7
• Said, Abdul Aziz (1979). Precept and Practice of Human Rights in Islam. Universal Human Rights. The Johns Hopkins University Press.
• Sanasarian, Eliz (2000). Religious Minorities in Iran. Cambridge: Cambridge University Press. ISBN 0-521-77073-4.
• Segev, Tom. One Palestine, Complete: Jews and Arabs Under the British Mandate. Trans. Haim Watzman. New York: Henry Holt and Company, 2001.
• Stillman, Norman (1979). The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America. ISBN 0-8276-0198-0
• Stillman, N. A. (2006). "Yahud". Encyclopaedia of Islam. Eds.: P. J. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel and W. P. Heinrichs. Brill. Brill Online
• Wehr, Hans (1976). J. Milton Cowan, ed. (ed.). A Dictionary of Modern Written Arabic. Ithaca, New York: Spoken Language Services, Inc. ISBN 0-87950-001-8. {{cite book}}: |editor= has generic name (help)

Further reading

• Bostom, Andrew (2008). The Legacy of Islamic Antisemitism. Prometheus Books. ISBN 1591025540
• Gabriel, Mark (2003). Islam and the Jews: The Unfinished Battle. Charisma House. ISBN 0-88419-956-8
• Ernst, Carl (2004). Following Muhammad: Rethinking Islam in the Contemporary World. University of North Carolina Press. ISBN 0-8078-5577-4
• Herf, Jeffrey (2009). The Jewish Enemy: Nazi Propaganda for the Arab World. Ann Arbor, Michigan: Yale University Press. ISBN 0-300-14579-9.
• Kressel, Neil J. (2012). The Sons of Pigs and Apes: Muslim Antisemitism and the Conspiracy of Silence. Potomac Books Inc. ISBN 1597977020
• Lepre, George. Himmler's Bosnian Division; The Waffen-SS Handschar Division 1943–1945 Algen: Shiffer, 1997. ISBN 0-7643-0134-9
• Viré, F. (2006) "Kird". Encyclopaedia of Islam. Eds.: P. J. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel and W. P. Heinrichs. Brill. Brill Online
• Watt, Montgomery (1956). Muhammad at Medina. Oxford: University Press.

External links

• Jews in the Qur'an: An Introduction by Aisha Y. Musa
• Jews in the Koran and Early Islamic Traditions by Dr. Leah Kinberg
• "Why do jihadists love attacking Jews?"
• "The Arabs and the Holocaust": War of Narratives
• Jikeli, Günther; Stoller, Robin; Thoma, Hanne (2007): Strategies and Effective Practices for Fighting Antisemitism among People with a Muslim or Arab Background in Europe, Berlin
• Kashif Shahzada (2009): Why Islam is Against Antisemitism?, San Diego Jewish World, December 2009

• Islam and antisemitism
• Islam and Judaism