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The Prophet
of Islam and the Jews: Basis of Conduct, Acceptance, Respect and
Cooperation
By Faysal Burhan, Edited by Michael D. Berdine
Islam
Denounce Violence -- Freedom of Belief,
no Compulsion in Islam
Islam does not Command Muslims to Kill Westerner,
Christians or Jews
The Constitution of Medina -- Other
Historical Accounts
Introduction
America is the land of opportunity, where people of different
ethnicity and nationality together share a common land. Muslims
and Jews have a chance here for better understanding of one another
and for participating in activities that would bring mutual benefits
to both communities.
Unlike the popular, Islam is not a hostile religion. Acceptance,
kindness, respect and cooperation are divine Islamic principles
revealed to Prophet Muhammad, peace be upon him, (p) for conducting
his affairs with the People of the Book (the Jews and Christians).
These principles have led to the establishment of the constitution
of the first pluralistic community known in history, in the City
of Medina, in the Arabian Peninsula, in the year 622 CE. The Constitution
of Medina is the first written civil and political law spelling
out the freedom of worship, trade and speech, community defense
against its enemy, promotion of justice and goodness, and the
fighting of evil.
The city of Medina is where people of different faiths and nationalities,
including Jews, Muslims, Ethiopians and Persians lived together
in cooperation, peace and harmony.
This article addresses certain Jewish and Muslim historical events
and Islamic principles relevant to the mutual benefits for both
Jews and Muslims. Furthermore, the divine laws and the historical
events are proofs that Muslim's relation with the People of the
Book is based on acceptance, consideration and collaboration.
Although the subject of this book is about the Prophet of Islam
and the Jews, Christians and other ethnic groups are treated in
the same manner. A beautiful work made by Dr. William Baker, a
Christian Scholar and archaeologist, in his latest book, More
in Common than you Think, Bridge Between Islam and Christianity,
I strongly recommend not only Christians to read, but every man
and women of any faith.
Although, some hostilities and differences between the Muslims
and the Jews occurred during and after the life of the Prophet
(p), the causes were not that Islam changed its standards, but
rather the breaking of covenants such as that of the tribe of
Quraythah with the Prophet, as we will see later under the title:
"Harmony is the Goal of Every Muslim." Recreantly, hostility
between the Jews and Muslims is about the conflict in Palestine.
As President William Clinton, Palestinian Authority Leader Yassir
Arafat and Benjamin Netanyahu and others, are moving toward peace
in the region, we hope that justice and peace will return to that
part of the world.
Next is a focus on some of the universal Islamic principles relevant
to the topic and which include Christians and others.
Conviction not
Compulsion
Compulsion in religion is incompatible
with the spirit of faith. This is certainly true in the Islamic
Faith. Religious belief must depend on people's free-will and
choice. Islam establishes that people's belief must come by conviction.
A believer is one who willingly, through the signs of God in the
universe and in himself, and through inner-self satisfaction,
accepts the faith of Islam. The Holy Qur'an is plentiful of verses
and examples on this subject. Since belief by conviction is not
our topic here we will not discuss any of these relevant verses.
Confirming the "no compulsion-in-religion" Islamic principle,
however, the following Qur'anic quotations are considered:
"If
it had been the Lord's Will, they would all have believed- all
who are on earth: will you then (Muhammad) compel mankind, against
their will, to believe?" Qur'an,
10: 99.
Another Qur'anic verse states:
"Let
there be no compulsion in religion, truth stands out clear from
error." Qur'an, 2: 256.
The two verses above basically establish the no-force, or pressure
to be used or applied to force people, including Christians and
Jews to be Muslims. This principle is clearly reflected in the
life and practice of the Prophet Muhammad, and is reflected in
the Constitution of Medina which guarantees the freedom of worship
for all.
Qur'an Teaches Peaceful Dialogue
A Muslim is encouraged to carry
out an intellectual dialogue with the People of the Book to establish
and improve relations. Following are two examples:
"Say
O people of the Book! Come to common terms as between us and you
that we worship none but God; that we associate no partners with
Him; that we erect not, from among ourselves, lords and patrons
other than God. If then they turn back, say: "Bear witness
that we (at least) are Muslims (bowing to God's Will)."
Qur'an, 3:64.
"Say:
We believe in God, and in what has been revealed to us and what
was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes,
and in (the Books) given to Moses, Jesus, and the Prophets from
their Lord: We make no distinction between one and another."
Qur'an, 3:84.
After all, it is an integral part of Muslim's faith to honor Prophets
Abraham, Moses, Jesus and all other prophets of God, and follow
their teachings.
Acceptance
and Understanding
Islam teaches the Muslim to be kind, tolerant and understanding,
and to establish fraternity among all people. The Qur'an tells
us that God has made people into nations and tribes in order to
know and deal with each other in kindness, and that the best of
us is he who is more pious than others.
"O humankind! We created you from a single
pair of a male and female, and made you into nations and tribes,
that you may know and deal with each other in kindness (not that
you may despise each other). Verily the most honored of you in
the sight of God (is he who is) the most righteous of you, and
God is Knower, Aware." Qur'an,
49:13.
Thus, Islam bases people's relational
conduct on kindness. Hence, it condemns intolerance, prejudice
and bigotry, and rejects discrimination based on color, creed,
national origin or religion.
The Muslim acceptance applies to all elements of life and must
reflect in all of the Muslim's affairs. The teaching of Islam
towards proper behavior, anger control, patience, treatment of
spouse, parent, neighbor, the young and the old, the friend, the
enemy, the environment and specifically the People of the Book
are evident in the Holy Qur'an and the life and example of the
Prophet Muhammad (p).
In calling people to the Islamic Faith, for example, a Muslim
must be wise, sensitive, humble and considerate. The Qur'an teaches:
"Invite (all) to the way of your Lord
with wisdom and beautiful preaching; and discuss with them in
ways that are best and most gracious."
Qur'an, 16:25.
The Muslim's acceptance of the Jews and Christians, is even more
intense and specifically addresses the Muslims to prevent any
communication or approach that would lead to dispute, anger or
negative implication between the two parties. Allah instructs
the Muslims:
"And dispute not with People of the Book,
except with means better (than mere disputation), unless it be
with those of them who inflict wrong and injury."
Qur'an, 29:46.
The Prophet (p) also said:
"Let
it be known, if any one (Muslim) commits injustice, insults, aggravates,
mistreats or abuses a person of the People of the Book (protected,
by the state or an agreement), he will have to answer me (for
his immoral action) on the Day of Judgment." Izzeddin
Blaque, Minhaj Alsaliheen, Page 106.
Thus, the lack of tolerance towards the non-Muslims under Islamic
rule is a grave offense.
Does
Islam Approve Terrorism?
Absolutely not. The human sole is sacred and highly protected
in Islam. As discussed earlier God created people and made them
nations and tribes to deal with each other in kindness and that
God's criterion of differentiation among people is piety. Islam
does not tolerate bloodshed, prejudice or discriminatory actions.
God tells us in the Holy Qur'an:
"If any one kill a person, it would be
as if he kill the whole people, and if any one saved a life, it
would be as if he saved the whole people."
Qur'an, 5:32.
What could be stronger condemnation for assassination of an individual
than equating it with slaying all of human kind, and a greater
reward for saving a life than equating it with saving the lives
of all people? The indiscriminate killing of people is prohibited
in the Islamic Faith irrespective of the mechanism used for killing.
The Prophet Muhammad is reported to have said:
"Whoever fights under an erratic irrational
banner, buffs up angry for a particular (irrational) group or
promotes (irrational) group, or supports (irrational) group and
died in that cause, he died as a disbeliever, and whoever indiscriminately
attacks my people killing the righteous and the wicked of them,
sparing not (even) those with whom is a covenant (such as Jews
and Christians "People of Book" and other ), and not
fulfilling the promises made with those who have been given a
pledge of a security--he belongs not to me and I belong not to
him." Muslim, Tradition #
3436.
As an extension of saving the human soul from accidental death,
and to promote a healthy community, this verse lays out the rule
of safety in all domains of life. Islam promotes safety regulations
in traffic and public places, calls for providing safety measures
for children such as providing medicine in child-proof-bottles,
institutes safety measures in all industrial, agricultural and
commercial initiatives as well as in public and private undertaking,
such as streets, housings, and dams. Indirectly, this safety rule
protects the ecological system and promotes cleaner and healthier
environment for all the creations of God.
Does the Islamic Faith
order Muslims to kill Westerners or Christians and Jews?
Absolutely not, this is a myth. Islam does not in any way approve
of the killing of innocent people, weather they are Christians,
Jews or of any faith or philosophy. Prophet Muhammad said:
"Whoever kills a person of the People
of Covenant (such as Jews, and Christian or people of others creeds
or philosophy) with whom there is a covenant between them and
Muslims, he or she will not enter Paradise."
Bukhari, Tradition # 2930.
This myth about Muslims entering Paradise by killing Christians
or Jews or Westerners, may have been a misinterpretation of the
saying of Prophet Muhammad "All those
who die today will enter Paradise," during the Battle
of Badr. Let me shed some lights surrounding this matter.
The Battle of Badr was the first battle to take place between
the Muslims and the Pagans. The battle took place in the first
year after the Prophet migrated to Medina, 623 AD, escaping the
torture and execution of Muslims by the Pagan Quraysh tribes.
In Medina, the Prophet joined his followers, who were similarly
driven out of Mecca leaving behind their families, homes, and
belongings, much of which was confiscated by Quraysh. The Muslims
learned about a caravan of goods belonging to Quraysh coming from
Syria into Mecca. The Prophet and his companions decided to intercept
the caravan and disallow it to reach Quraysh. The Prophet and
three hundred of his people left the city to intercept the caravan.
The Prophet had no intention to enter into a battle of any kind.
The Meccans learned about the Muslim's intention of intercepting
the caravan, summoned themselves and made an army of one thousand
people to go and save the caravan from the Muslims. Meanwhile,
the leader of the caravan, Abu Sufian learned of the Muslim's
move, therefore changed the route of the caravan and escaped the
Muslims into Mecca safely. Quraysh with its might force of one
thousand men and women refused to return to Mecca before they
fight the Muslims and parish them.
It was here, where Muslims were few and were not equipped to go
into war, the Prophet said: "All those
who die today will enter Paradise." Although, the
saying can take several different interpretations, but none of
them can be interpreted as saying, "if you kill a Christian
or a Jew or a Westerner you will enter Paradise."
First, the Prophet was facing the Pagans of Mecca, not Christians
or Jews or Westerners. Second, the Prophet's word "today"
limits the act of entering Paradise by dyeing to those who would
die that day only. Thirdly, the words of the Prophet are in defense,
not for attack. The Prophet said: "All those who die (in
self defense) will enter Paradise." He did not say , 'all
those who kill will enter Paradise'. This is in line with the
philosophy of Islam regarding prevention of bloodshed and war.
How can this quotation of the Prophet be twisted to mean the killing
of Westerners? On the contrary, the Muslims and the Jews joined
each other few months earlier and formed an alliance to defend
the city of Medina against the Pagans. Furthermore, prior to this,
Prophet Muhammad had sent his followers to Abyssinia, escaping
Quraysh's execution and to be protected by its Christian King,
Negus. Nine years before this Battle and for many more years to
come, the Muslims and Christians were allied. This was and still
is the policy of Islam regarding the People of the Book, Christians
and Jews.
Second, the Islamic philosophy of martyrdom entering paradise
is no different than the concept of martyrdom in Christianity.
This philosophy too cannot be interpreted as a permission to kill
Christians, Jews, Westerners or any human being.
The Constitution of
Medina
The Constitution of Medina is a magnificent historical document,
authored and dictated by Prophet Muhammad (p) as the law of a
land inhabited by different ethnic groups and nationalities. This
document constituted the law to ever govern unified Jews and Muslims
in a single state. This historical manifestation established,
political rights, citizen obligations, freedom of belief, freedom
of speech and trade, the sanctity of life, the prohibition of
bloodshed and crime, and the laws of municipalities and justice.
The document also secured and promoted cooperation and fraternity
among all people of any creed, color, ethnicity, and lineage,
and sets out the criterion of righteousness as the base of distinction.
In the year 622 CE, Prophet Muhammad (p) migrated from Mecca to
Medina ending a 13 years of strive calling the people of Quraysh
(a large governing tribe in Mecca) to Islam, and escaping their
latest plot to assassinate him. Here in the city of Medina, where
he had already made many supporters some of whom had migrated
earlier from Mecca (the Emigrants) and others who received Islam
and accepted it in Medina (the Helpers).
The city of Medina and its surrounding area was home to many Jewish
and Arabian tribes. Resident in the city were also people of different
national origins including Romans, Persians and Ethiopians. This
community of multi-religious beliefs and nationalities was subjected
to a new pluralistic law.
During his first year in Medina, Prophet Muhammad (p) laid out
the principles of a pluralistic constitution that ruled the city
of Medina for the next decade and later extended to Arabia and
the Islamic Empire. The new constitution established the unity
and brotherhood between the Emigrants and the Helpers, instituted
the rights and equality of every citizen before the law, and freedom
of religion, trade and speech. The constitution also spelled out
the political rights and duties of both the Jews and Muslims to
protect each other and their city from their enemies and to uphold
justice and promote ethical conduct.
Note:
Similar to local city and county governments in the west today,
the pre Islamic tribal structure was that each tribe constituted
a local autonomy. Each tribe had a leader that kept agreements
with other tribes, set and enforced the law in its territory.
Note also that all the parties to this document endorsed it, including
the eleven Jewish tribes that were resident in the area. The text
of this translation is copied as a hole from the book, Sunshine
at Madinah, published by Islamic Publication International. Also
see Minhaj Alsaliheen, Page 777, and Albidayah wa Alnihayah, Volume
3, Page 177.
The following is an English translation of the Constitution of
Medina, as recorded by Ibn Hisham. No attempt is made to follow
literally the lay-out of the original. On the contrary, we have,
in places, deliberately departed from the original paragraphing,
and added numeral prefixes to the main paragraphs of the translation,
for the purposes of easy reference and understanding:
"The Messenger of God wrote document
(Stipulating the relationship) between Immigrants and Helpers,
in which he made peace with the Jews and pledged himself to them
that they will be established in security regarding their religion,
wealth and property. He pledged to honor certain rights for them
and demanded that they fulfill certain obligations."
The Constitution of Medina reads:
1. In the name of Allah the Compassionate
the Most Merciful. This is a document dictated by Muhammad the
Prophet (p) (governing the relations) between the believers and
Muslims from Quraysh and Yathrib (Medina), and those who followed
and joined them and strove with them. They are one nation, distinct
from all nations. The Immigrants from Quraysh, according to their
established customs are bound together and shall ransom their
prisoners in the kindness and justice common among believers.
2. The Banu 'Awf (a Jewish tribe), according to their established
customs, are bound together as before, each group shall ransom
their prisoners in the kindness and justice common among believers.
The Banu Sa'idah, the Banu al-Harith, The Banu Jushm and the Banu
an-Najjar (Jewish tribes) are likewise.
3. The Banu 'Amr ibn 'Awf, the Banu an-Nabeet, and the Banu al-Aws
(Jewish tribes) likewise.
4. Believers shall not leave anyone among them in destitution
by failing to give for him redemption money or blood-wit in kindness.
5. A believer shall not take as an ally a freed man of another
believer against him.
6. The God-fearing believers shall be against who ever rebels
or him who seeks to spread injustice, or sin or aggression or
spread enmity between believers; the hands of everyone of them
shall be together against him, even if he be a son of one of them.
7. A believer shall not slay a believer for the sake of an unbeliever
nor shall he aid an unbeliever against a believer.
8. The bond of God is one, the least of them (believers) may give
protection (to a stranger) on behalf of them. Believers are protectors
one of another, to the exclusion of outsiders.
9. The Jew who follows us is surely entitled to our support and
the same equal rights as any one of us. He shall not be wronged
nor his enemy be assisted.
10. The peace of believers is one and indivisible; no believer
shall make a separate peace without other believers, when they
are engaged in war in the way of God, except when conditions are
deemed fair and equitable to all.
11. In every foray, a rider must take another behind him. The
believers must avenge the blood of one another, if anyone of them
fails fighting in the cause of God. The God-fearing believers
follow the best and most upright guidance.
12. No polytheist shall take the property or person of Quraysh
under his protection nor shall he intervene on their behalf against
a believer.
13. Whoever is convicted of deliberately killing a believer without
legitimate cause, shall be liable to retaliation, unless the next
of kin is satisfied (with blood money). The believers shall all
be against him, and they are bound to keep him under their custody
(until either the next of kin is satisfied or retaliation takes
place).
14. It shall not be lawful to a believer who has accepted this
document as binding, and who believes in God and the last day,
to help an evil-doer or to shelter him. The curse of God and His
anger on the Day of Resurrection will be upon him if he does,
and neither repentance nor ransom will be received from him.
15. Whenever you have a disagreement amongst you, it must be referred
to God and Muhammad.
16. The Jews shall contribute to the cost of war, so long as they
are fighting alongside the believers.
17. The Jews of Banu 'Awf are one nation with the Muslims; the
Jews have their religion and the Muslims have theirs, their freedmen
and their persons shall be protected except those who behave unjustly
or sinfully, for they hurt but themselves and their families.
The same applies to the Jews of Banu an-Najjar, Banu al-Harith,
Banu Sa'idah, Banu Jusham, Banu al-Aws, Banu Tha'labah, and the
Jafnah, clan of the Tha'labah and Banu al-Shua'ibah. Doing good
deeds is a protection against sinfulness. The freedmen of Tha'labah
are as themselves. The close friends of the Jews are as themselves.
18. None of them shall go out to war, save with the permission
of Muhammad. But none shall be prevented from taking revenge for
a wound inflicted upon him. Whoever kills a man, kills himself
and his household, unless it be one who has wronged him, for God
would accept that.
19. The Jews must bear their expenses and the Muslims bear theirs.
Each must help the other against anyone who attacks the people
of this document. Their condition must be one of mutual advice,
consultation and charity rather than harm and aggression.
20. No man is liable for a crime committed by his ally. Support
must be given to him who is wronged. The Jews must spend of their
wealth, along with the believers, so long as fighting continues.
21. Yathrib (Medina) shall be a sanctuary for the people of this
document. A stranger under protection shall be as his protecting
host, unharmed and committing no crime. A woman shall not be given
protection without the consent of her family.
22. If any dispute likely to cause trouble should arise among
the people of this document, it must be referred to God, and to
Muhammad.
23. God approves and is pleased with the piety and goodness in
this document.
24. Quraysh and their helpers shall not be given protection.
25. The people of this document are bound to help one another
against any attack on Yathrib. If they are called to make peace
and maintain it, they must do so; and if they make a similar demand
on the Muslims, it must be carried out except with one who insists
on fighting against their religion.
26. To every small group belongs the share which is their due
as members of the larger group which is party to this covenant.
The Jews of the Aws and their clients, are entitled to the same
rights as any other party to this document, together with the
goodness and charity from all parties to it. Charity and good
deeds exclude sinfulness and wrongdoing.
27. There is no responsibility except for one's own deeds.
28. God approves of such truth and goodness as is included in
this document.
29. This document shall not constitute any protection for the
unjust or the wrongdoers.
30. Whoever goes out to fight or stays at home is safe in the
city, unless he has committed an injustice or a crime. God is
the protector of whoever honors his commitment to this document,
and is God-fearing and so is Muhammad, the Messenger of God.
Other
Historical Accounts
Looking into the early Islamic and later history, one runs across
many examples of Islamic and Jewish acceptance and collaboration.
Following are some of these examples.
A - The Prophet (p) Stands up in Respect
for a Jew's Funeral
Historians (see Sahih Bukhari, Tradition Number 1311) report that
as a funeral of a Jew passed before Prophet Muhammad (p), as a
sign of respect he stood up. In doing this, he showed respect
and shared in the feeling of sorrow with Jewish family and community.
"Why did you stand up for a Jewish funeral?"
he was asked. The Prophet replied: "Is it not a human soul?"
B - The Prophet (p) Visits his Jewish Sick
Neighbor
Upon learning of the sickness of his Jewish neighbor, Prophet
Muhammad (p) paid him a visit. During the visit the Prophet asked
the young man to accept Islam. The young man looked at his father
for a permission. The father assented and the young man accepted
Islam. (see Sahih Bukhari, Tradition Number 1356).
C - The Prophet's (p) Marriage to a Jewish
Lady
Getting closer to others, and making your enemy your friend is
the way of Prophet Muhammad (p). To accomplish this, Prophet Muhammad
(p) utilized the traditional Arabian way of making alliance through
marriage. Any time a person marries from a clan outside of his
own, he becomes honored by every member of the clan, and protected
by the entire tribe of the bride. To show his nearness and trustworthiness
to the Jews, he married one of their own. Her name was Sufiah
Bint Alnudair, the daughter of the leader of the Nudair tribe.
D - Harmony is a Goal for Every Muslim
In the year 627 CE, Quraysh of Mecca marched with thousands of
men and women of Quraysh along with many other Arabian tribes
to attack the Prophet Muhammad in Medina and wipe out the Muslims
for good. As you have seen earlier, the Muslims and the Jewish
tribes had agreed to protect their city against Quraysh.
Learning about Quraysh preparation to attack their city, the Muslims
decided to dig a trench around the city to slow and confuse the
enemy. After Quraysh and its allies arrived and camped outside
Medina, they sent one of their tribal leaders, Huyay bin Akhtab
Alnudairy to the Jewish tribe of Qurathah to entice them to break
their agreement with the Muhammad and to join them in attacking
the Muslims. Knowing Quraysh's intention, the Jewish tribe of
Quraythah closed their castle gates and did not allow Huyay to
enter the castle. Calling the tribe leader, Ka'ab bin Asad from
outside the walls of the castle and insisting to speak to him
proved to be another failure. Determined to speak to Ka'ab over
the next several days, Huyay was finally permitted to enter into
the castle. The tribe leader Ka'ib, however, told him" You
are a cursed man, and I have an agreement with Muhammad that I
am not breaking. I have not seen of him any thing other than trustworthiness
and fulfillment of promise". Upon this Huyay had left disappointed.
It was reported , however that Huyay was not contended by this,
but insisted on returning to Ka'ab with lucrative proposals and
protection from Quraysh against Muhammad, until he changed his
mind. See Ibn Katheer, Albidayah Wa Alnihayah, Volum 4, page 84.
Although it is unfortunate that Ka'ab broke the truce with Prophet
Muhammad (p), this example is a proof of the extent of cooperation
and good relation that took place between the Muslims and the
Jews during this early period. Furthermore, this example is representative
of the good relation, not hostility that both the Jews and Muslims
experienced during this period of the rise of Islam.
E - Natural Feeling of a Jew Towards the
Prophecy of Muhammad (p)
For several days, at the outskirts of Medina, awaiting eagerly
the arrival of Prophet Muhammad (p) and his companion from Mecca,
was a small group of Muslims. Also near by was a Jew, Abdullah
Bin Salaam, picking dates off a palm tree with his aunt on the
ground assisting him. Abdullah was in a better position to spot
the incoming from a far distance. Therefore, he was the first
to see the Prophet and his companion coming. Upon this, he became
overwhelmed with excitement, calling loudly, "Muhammad has
arrived, God is great!" Upon this, his aunt told him to quiet
down saying, "If he was Moses son of
Imran, you would not have shouted as loud." Abdullah
responded, "Oh my aunt by Allah, he is
(only) the brother of Moses, son of Imran and is on his faith."
She asked, "Is he the expected Prophet we have been told
about (in the Torah)?" He said, "Yes."
This historical event is only a natural reflection of what is
in the inner-hearts of many of the true believers in God. Abdullah
and other Jewish leaders and individuals accepted Islam along
with many Arabian tribes resident in the city of Medina. -(see
A. Alhalabi, Alsirah Alhalabiyah, Volum 2, page 121).
F
- Protectors of the Jews
Jewish communities in Anatolia flourished and continued to prosper
throughout the Ottomans anconquest. When the Ottomans captured
Busra in 1324 and made it their capital, they found a Jewish community
oppressed under Byzantine rule. The Jews welcomed the ottomans
as saviors. Sultan Orhan gave them permission to build the Etz
ha-Hayyim (Tree of Life) synagogue which remained in service until
50 years ago.
Early in the 14th century, when the Ottomans had established their
capital at Edirne, Jews from Europe, including Karaites, migrated
there.-(Mark Allen Epstein, The Ottoman Jewish Communities and
their Role in the 15th and 16th Centuries.) Similarly, Jews expelled
from Hungary in 1376, from France by Charles VI in September 1394,
and from Sicily early in the 15th century found refuge in the
Ottoman Empire. In the 1420s, Jews from Salonika then under Venetian
control fled to Edirne. -(Josef Nehama, Histoire des Israeliies
de Salonique.)
Ottoman rule was much kinder than Byzantine rule had been. In
fact, from the early 15th century on, the Ottomans actively encouraged
Jewish immigration. A letter sent by Rabbi Yitzhak Safati (from
Edirne) to Jewish communities in Europe in the first part of the
century "invited his coreligionists to
leave the torments they were enduring in Christendom and to seek
safety and prosperity in Turkey." -(Bernard Lewis,
The Jews of Islam.)
When Mehmet II "the Conqueror" took Constantinople in
1453, he encountered an oppressed Romaniot (Byzantine) Jewish
community which welcomed him with enthusiasm. Sultan Mehmet II
issued a proclamation to all Jews " to
ascend the site of the Imperial Throne, to dwell in the best of
the land, each beneath his Dine and his fig tree, with silver
and with gold, with wealth and with cattle…." -(
Encyclopedia Judaica, Volume 16 page1532.) In 1470, Jews expelled
from Bavaria by Ludvig X found refuge in the Ottoman Empire. -(Avram
Galante, Histiore des Juifs d'Istanbul, Volume 2.)
On the midnight of August 2nd 1492, when Columbus embarked on
what would become his most famous expedition to the New World,
his fleet departed from the relatively unknown seaport of Palos
because the shipping lanes of Cadiz and Seville were clogged with
Sephardic Jews expelled from Spain by the Edict of Queen Isabella
and King Ferdinand of Spain.
Sultan Bayazid II's offer of refuge gave new hope to the persecuted
Sephardim. In 1492, the Sultan ordered the governors of the provinces
of the Ottoman Empire "not to refuse
the Jews entry or cause them difficulties, but to receive them
cordially." -(Abraham Danon, in the Review Yossef
Daath No.4.) According to Bernard Lewis, "the Jews were not
just permitted to settle in the Ottoman lands, but were encouraged,
assisted and sometimes even compelled."
Immanual Abobab attributes to Bayazid II the famous remark that
"the Catholic monarch Ferdinand was wrongly
considered as wise, since he impoverished Spain by the expulsion
of the Jews, and enriched Turkey." -(Immanual Abobab,
A Consolacam as Tribulacoes de Israel, III Israel.)
Over the centuries an increasing number of European Jews, escaping
persecution in their native countries, settled in the Ottoman
Empire. In 1537 the Jews expelled from Apulia (Italy) after the
city fell under Papal control and, in 1542 those expelled from
Bohemia by King Ferdinand found a safe haven in the Ottoman Empire.
-(H. Graetz, History of the Jews.) In March of 1556, Sultan Sulayman
"the Magnificent" wrote a letter to Pope Paul IV asking
for immediate release of the Acona Marranos, whom he declared
to be Ottoman citizens. The Pope had no alternative but to release
them, the Ottoman Empire being the "Superpower" of that
time.
In his book, More in Common than you Think, Bridge Between Islam
and Christianity, Dr. William Baker elaborates about the fact
that Muslims view the Torah and the New Testament as inspired
revelations of God and that Islam neither targeted the Jews nor
Judaism. He said, "It is a fact of history that when the
Jews were being persecuted in Europe during the middle ages they
found peace, harmony, and acceptance among the Muslim people of
Spain. In fact, this was the era of Jewish history that they themselves
refer to as "the golden age." In the famous treaties
by Rabbi Minken, he says of this era:
"It
was Muslim Spain, the only land the Jew knew in nearly a thousand
years of the dispersion, which made the genius of physician Moses
Maimonides possible."
G
- Rabbi Speaking at the First International Islamic Unity Conference
Perhaps, even in the 20th century, where there has been a lot
of hostilities between the Muslims and Jews over Palestine, there
are many Jewish people who call for fraternity and "unity
with diversity". It was Rabbi Allen Bennett of San Francisco,
in the interfaith session, at the Islamic Unity Conference, held
in Los Angeles California, August 1996, who admittedly thought
that he had received the wrong call to speak at an Islamic conference.
Yet at the Conference, Rabbi Bennett expressed his enjoyment and
unique experience with the Muslims' hospitalities and manners.
After he spoke about some Muslim and Jewish similarities, and
the possibility of Muslim/Jewish peaceful coexistence, Rabbi Bennett
further said:
"The Jews in this country, who are such
a small minority, have a tremendous obligation to make the Muslims
feel welcome. It is a joy for me to go home not with a renewed
respect, but with increased respect, not with new hope but with
more hope, and I have a big job to do; I have to become a marketing
agent for Islam."
It
is only here in America do we have this opportunity to hear people
share their thoughts and hopes, and to bring the religious communities
closer together.
Final Remarks
In conclusion, The Muslims and Jews co-existed in harmony during
the rise of Islam and beyond. Islam is a friendly religion to
all "It was Muslim Spain, the only land the Jew knew in nearly
a thousand years of the dispersion, which made the genius of physician
Moses Maimonides possible". Acceptance and virtue are indivisible
parts of the Muslim's faith. "The Jews of Banu 'Awf are one
nation with the Muslims; the Jews have their religion and the
Muslims have theirs". These principles and historical events
should draw the pace for better relations and more peaceful future
for both Jewish and Muslim Communities.
