The Prophet of Islam and the Jews

By Faysal Burhan,
Edited by Michael D. Berdine
Published: 2002
Editor: Austin James

  

Article’s Outline You may hover over a subtitle and click to go directly to it.

Islam Denounces Violence
Freedom of Belief, no Compulsion in Islam
Qur’an Teaches Peaceful Dialogue
Acceptance and Understanding
Does the Islamic Faith order Muslims to Kill Westerners, Christians, and Jews?
The Constitution of Medina
Other Historical Accounts
Final Remarks

The Prophet of Islam and the Jews Basis of Conduct: Acceptance, Respect, and Cooperation

Introduction

America is the land of opportunity, where people of different ethnicities and nationalities share a common land. Muslims and Jews have a better chance of understanding each other and participating in activities that mutually benefit both communities.
 Unlike the popular misconception, Islam is not a hostile religion. For the common origin of the three faiths, acceptance, kindness, respect, and cooperation are principles revealed to Prophet Muhammad that determined his conduct with all people, especially the People of the Scripture.

These principles led to the establishment of the constitution governing a pluralistic community in Medina, in the Arabian Peninsula, in 622 CE. The Constitution of Medina is the first written civil and political law spelling out the freedom of worship, trade, and speech. It regulates community defense against its enemy and sets justice and goodness as the grounds for all issues and matters of life. People of different faiths and nationalities inhabited Medina: Jews, Muslims, Europeans, Africans, and Persians.

This article discusses Jewish and Muslim historical events and Islamic principles relevant to the mutual benefits of Jews and Muslims. Furthermore, the divine laws and historical events prove acceptance, consideration, and collaboration are core Islamic principles.

Given some hostilities between the Muslims and the Jews that occurred during and after the life of the Prophet (p), the causes were not because of the standards of the faith but rather the breaking of covenants, as seen later in this writing. Modern hostility between the Jews and Muslims is about the conflict in Palestine. There is always hope that peace will prevail in the region. Next are some of the universal Islamic principles relevant to the topic. The author invites the viewers to read “More in Common than You Think – A Bridge Between Islam and Christianity by Dr. William Baker, a Christian Scholar and Archaeologist. The book outlines much of the common grounds of the three creeds.

Conviction, not Compulsion (Freedom of Belief)

Compulsion in religion is incompatible with the spirit of faith. This is certainly true of the Islamic faith. Religious belief must depend on people’s free will and choice. Islam establishes that people’s beliefs must come by conviction. A believer is one who willingly accepts the faith of Islam through many means–the signs of God in the universe, in His creation, in one’s own self, and combined with inner self-satisfaction. The Holy Qur’an contains several passages and examples of this concept. Since belief by conviction is not our topic here, no further discussion is given. To confirm the “no compulsion-in-religion” Islamic principle, however, consider the next Qur’anic quotations:

If it had been the Lord’s Will, they would all have believed, all who are on the earth: will you then (Muhammad) compel mankind, against their will, to believe? Qur’an, 10: 99

Let there be no compulsion in religion; truth stands out clearly from error. Qur’an, 2: 256

The verses above establish the “no-force principle” for accepting the Islamic faith to include Christians and Jews. This principle is reflected in the life and practice of the Prophet Muhammad. For this writing, please see the Constitution of Medina below.

Qur’an Teaches Peaceful Dialogue

Muslims are encouraged to engage in personal intellectual dialogue with the People of the Book to establish and improve relations.

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 (submitters 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

If people do not embrace Islam, it should not mean war or hostility forever. Instead, Muslims must seek elements of cooperation and promote common values to build a life, not destroy it. After all, it is integral to a Muslim’s faith to honor the Prophets Abraham, Moses, Jesus, and all other prophets of God and follow their teachings.

Acceptance and Understanding

Islam teaches Muslims to be kind, tolerant, and understanding and to establish fraternity among all people. The Qur’an tells us that God has divided people into nations and tribes so they can know and collaborate in kindness and that the best one is he, who is more collaborative than others.

O humankind! We created you from a single pair of male and female and made you into nations and tribes so that you may know and collaborate 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

Islam bases people’s conduct in relationships with others on collaboration and kindness. It condemns intolerance, prejudice, and bigotry and rejects discrimination based on color, creed, national origin, or religion.
 Such principles apply to all elements of life and affairs. In calling people to the Islamic faith, 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 the best and most gracious ways. Qur’an, 16:25

The Muslim’s acceptance of the Jews and Christians is even more important, and He specifically addresses the Muslims to prevent any communication or approach that would lead to disputes, anger, or negative implications 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 who inflict wrong and injury. Qur’an, 29:46

The Prophet (p) also said:

Let it be known if anyone (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.

Therefore, the lack of tolerance towards the non-Muslims under Islamic rule is a grave offense.

Does Islam Approve Terrorism?

Not! The human soul is sacred and highly protected in Islam. As discussed in the previous section (Acceptance and Understanding), God created people into nations and tribes to deal with each other in kindness, and 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 anyone kills a person, it would be as if he killed the whole people, and if anyone saves a life, it would be as if he saved the whole people. Qur’an, 5:32

What could be a stronger condemnation for the assassination of an individual than equating it with slaying all of mankind and a greater reward for saving a life than equating it with saving the lives of all people? The verse above can also be interpreted in terms of promoting safety in general health, as an extension of saving humans from death due to unsafe conditions, and for promoting environmentally healthy communities. The indiscriminate killing of people is prohibited in the Islamic faith, irrespective of the mechanism.

Prophet Muhammad is reported to have said:

Whoever fights under assabiyah, an erratic irrational banner of buffs up a band or promotes such 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” or others) and not fulfilling the promises made with those who have been given a pledge of security; he belongs not to me and I belong not to him. -Muslim, Tradition # 3436

Does the Islamic Faith order Muslims to Kill Westerners, Christians, and Jews?

Of course not! This is a myth. Islam does not in any way approve of the killing of innocent people, whether 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 Christians or people of other creeds or philosophies) with whom there is a covenant between them and Muslims will not enter Paradise. -Bukhari, Tradition # 2930

This myth about Muslims entering Paradise by killing Christians, Jews, or Westerners may have been a misinterpretation of the words of Prophet Muhammad, “All those who die today will enter Paradise,” during the Battle of Badr.

Let me shed some light on this matter. The Battle of Badr was the first battle between the Muslims and the Pagans. The battle took place during the first year after the Prophet migrated to Medina in 623 AD, escaping the torture and execution of the Muslims by the pagan Quraysh tribe of Mecca. 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 prevent it from reaching the Quraysh. He and three hundred of his people left the Medina only to intercept, not to enter into any battle. In the meantime, the Meccans learned about the Muslim’s intention of intercepting the caravan, gathered themselves, and assembled an army of one thousand people to meet the Muslims.

Meanwhile, Abu Sufyan, the caravan’s leader, escaped the Muslims safely. Quraysh with its mighty force refused to listen to some of its prominent leaders, such as Alwaleed ibn Al Mugheerah, to return to Mecca, but insisted to “meet the Muslims on the battlefield and destroy them.”
 It was here, where the Muslims were too few and not equipped for a war, that the Prophet said: “All those who die today will enter Paradise.”

Although the saying can take several different interpretations, none of them can be interpreted as saying, “If you kill a Christian, Jew, or Westerner, you will enter Paradise.” 
First, the Prophet was facing the pagans of Mecca, not Christians, Jews, or Westerners. Second, the Prophet’s word “today” limits the act of entering Paradise by dying to those who would die that day only. Third, the words of the Prophet were made in a situation of “defense,” not offense. The Prophet told his companions: “Those who die (in self-defense) will enter Paradise.” He did not say, “All those who kill will enter Paradise.” This principle is also in line with the philosophy of Islam regarding the prevention of bloodshed and war. See the earlier Section: Does Islam Approve of Terrorism? 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 a few months earlier and allied to defend the city of Medina against the pagans. Furthermore, before this, Prophet Muhammad sent his followers to Abyssinia, escaping Quraysh’s execution and being protected by its Christian King, Negus. The Muslims and Christians were allies nine years before this battle and for many more years to come. This was and still is the policy of Islam regarding the People of the Book, Christians, and Jews. After all, the Islamic philosophy of martyrdom and entering paradise is no different than the concept of martyrdom in Christianity. This philosophy, too, cannot be interpreted as 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 the land inhabited by different ethnic groups and nationalities, including Muslims and Jews. This 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 set out the criterion of righteousness as the basis of distinction.

In the year 622 CE, Prophet Muhammad (p) migrated from Mecca to Medina, ending thirteen years of strife, calling the people of Quraysh (a major governing tribe in Mecca) to Islam and escaping their latest plot to assassinate him. He already had many supporters here in Medina, 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 pagan tribes. People of different national origins, including Romans, Persians, and Ethiopians, resided in the city. This community of multi-religious beliefs and nationalities was ruled by 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 and instituted the rights and equality of every citizen before the law.

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 who kept agreements with other tribes and set and enforced the law in its territory.

Note also that all the parties to this document endorsed it, including the eleven Jewish tribes in the area. The text of this translation of the Constitution of Medina is copied 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 Medina Constitution, as Ibn Hisham recorded. No attempt is made to follow the layout 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 easy reference and understanding: “The Messenger of God wrote documents (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 sought that they fulfill certain obligations.”

The Constitution of Medina reads:

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 (Jews and Christians) 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.


1. 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.
2. The Banu ‘Amr ibn ‘Awf, the Banu an-Nabeet, and the Banu al-Aws (Jewish tribes) likewise.
3. Believers shall not leave anyone among them in destitution by failing to give for him redemption money or blood-wit (legal fine imposed on one who caused the blood-shedding) in kindness.
4. A believer shall not take as an ally a freedman of another believer against him.
5. The God-fearing believers shall be against whoever rebels or seeks to spread injustice, sin, or aggression or spread enmity between believers; the hands of every one of them shall be together against him, even if he be a son of one of them.
6. A believer shall not slay a believer for the sake of an unbeliever or aid an unbeliever against a believer.
7. The bond of God is one; the least of them (believers) may give protection (to a stranger) on behalf of them. Believers are protectors of one another, to the exclusion of outsiders.
8. The Jew who follows us is surely entitled to our support and the same equal rights as any of us. He shall not be wronged, nor his enemy be assisted.
9. 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.
10. In every foray, a rider must take another behind him. The believers must avenge the blood of one another if anyone fails to fight for the cause of God. The God-fearing believers follow the best and most upright guidance.
11. No polytheist shall take the property or person of Quraysh under his protection, nor shall he intervene on their behalf against a believer.
12. 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 are bound to keep him under their custody (until either the next of kin is satisfied or retaliation takes place).
13. 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.
14. Whenever you have a disagreement amongst you, it must be referred to God and Muhammad.
15. Jews shall contribute to the cost of war so long as they are fighting alongside the believers.
16. 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 like themselves.
17. None of them shall go out to war without Muhammad’s permission. 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 has wronged him, for God would accept that.
18. 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 mutual advice, consultation, and charity rather than harm and aggression.
19. No man is liable for a crime committed by his ally. Support must be given to those who are wronged. The Jews must spend their wealth, along with the believers, so long as the fighting continues.
20. Yathrib (Medina) shall be a sanctuary for the people of this document. A stranger under protection shall be his protecting host, unharmed and committing no crime. A woman shall not be granted protection without the consent of her family.
21. If any dispute is likely to cause trouble and should arise among the people of this document, it must be referred to God and Muhammad.
22. God approves and is pleased with the piety and goodness in this document.
23. Quraysh and their helpers shall not be given protection.
24. 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.
25. To every small group belongs the share, which is their due as members of the larger group 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.
26. There is no responsibility except for one’s deeds.
27. God approves of the truth and goodness included in this document.
28. This document shall not constitute any protection for the unjust or the wrongdoers.
29. 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, as well as to Muhammad, the Messenger of God.

Other Historical Accounts

Looking into early Islamic and later history, there are many examples of Islamic and Jewish acceptance and collaboration. The 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 when a funeral procession of a Jew passed before Prophet Muhammad (p), he stood up as a sign of respect. In doing this, he showed respect and shared in the feeling of sorrow with the 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 Sick Jewish Neighbor
Upon learning of the sickness of his Jewish neighbor, Prophet Muhammad (p) visited him. During the visit, the Prophet asked the young man to accept Islam. The young man looked at his father for 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
Prophet Muhammad practiced getting closer to others and making your enemy your friend. Prophet Muhammad (p) utilized the traditional Arabian way of allying through marriage. Any time a person marries from a clan outside of his own, he becomes honored by every clan member and protected by the entire tribe of the bride. Showing 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, the Quraysh of Mecca and the surrounding tribes marched with ten thousand men and women to attack the Muslims in Medina and wipe them out for good. This was to be known as the Battle of the Pac. Learning about the Quraysh’s plan to attack their city, the Muslims decided to dig a trench around the city to slow and confuse the enemy. Approaching the city, Quraysh faced the predicament of the trench and had to camp outside Medina in a siege, failing in many attempts to engage the Muslims in a fight.

During the 29-day siege, Quraysh attempted to get the Jewish tribe of Quraythah, living inside Medina, who had a covenant with the Muslims to protect the city, to attack the Muslims from the rear. They sent Huyay bin Akhtab Al-Nudairy, the leader of the Jewish tribe of Nudhair, to the Quraythah tribe to entice them to break their agreement with Muhammad and join them in attacking the Muslims.

Knowing Quraysh’s intention, the Jewish tribe of Quraythah closed their gates and did not allow Huyay to enter the castle. Calling the Quraythah tribe leader, Ka’ab bin Asad, from outside the castle walls and insisting on speaking to him proved to be another failure. Determined to speak to Ka’ab over the next several days, Huyay was finally permitted to enter the castle. The tribe leader, Ka’ab, 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 anything other than trustworthiness and fulfillment of the promise.” Upon this, Huyay left disappointed.

It was reported, however, that Huyay was not content with this but insisted on returning to Ka’ab with lucrative proposals and protection from Quraysh against Muhammad. This time, he changed Ka’ab’s mind and broke the covenant with the Prophet. (See Ibn Katheer, Albidayah Wa Alnihayah, Volum 4, page 84.)

After 29 days of siege, with no engagement, Quraysh and its allies gave up and left the area.

Although, unfortunately, Ka’ab broke the truce with Prophet Muhammad (p), this example is proof of the extent of cooperation between the Muslims and the Jews during this early period of the history of Islam.

E – Natural Feeling of a Jew Towards the Prophecy of Muhammad (p)

For several days, on the outskirts of Medina, awaiting eagerly the arrival of Prophet Muhammad (p) and his companion from Mecca was a small group of Muslims. Also nearby was a Jew, Abdullah Bin Salaam, picking dates off a palm tree with his aunt on the ground assisting him. Abdullah was better positioned to spot the incoming from afar; therefore, he was the first to see the Prophet and his companion coming.  He became excited, calling loudly, “Muhammad has arrived; God is great!” Upon this, his aunt told him to quiet down, saying, “If he were 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 a natural reflection of what was in the inner hearts of many true believers in God. Abdullah, other Jewish leaders, and individuals accepted Islam along with many Arabian tribes living in Medina. (See A. Alhalabi, Alsirah Alhalabiyah, Volume 2, page 121).

F – Protectors of the Jews
Jewish communities in Anatolia flourished and continued to prosper throughout the Ottoman conquest. 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 permitted them to build the Etz ha-Hayyim (Tree of Life) Synagogue, which remained in service until sixty 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 co-religionists 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 that enthusiastically welcomed him. Sultan Mehmet II proclaimed 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 page 1532.)

In 1470, Jews expelled from Bavaria by Ludvig X found refuge in the Ottoman Empire. (Avram Galante, Histoire des Juifs d’Istanbul, Volume 2.)
At midnight, August 2, 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.”
Immanuel 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, many European Jews, escaping persecution in their native countries, settled in the Ottoman Empire. In 1537, the Jews were expelled from Apulia (Italy) after the city fell under Papal control, and in 1542, those expelled from Bohemia by King Ferdinand found a 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 the immediate release of the Acona Marranos, whom he declared 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 on 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. This was the era of Jewish history that they refer to as “the golden age.” In the famous treatise by Rabbi Minken, he described this ear, saying

It was Muslim Spain, the only land the Jews 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, even though there has been a lot of hostility between the Muslims and Jews in Palestine, there are many Jewish people who call for fraternity and “unity with diversity.” Rabbi Allen Bennett of San Francisco, in the interfaith session at the Islamic Unity Conference, held in the Westin Bonaventure Hotel, Los Angeles, California, in August 1996, admittedly thought 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’ hospitality 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 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 that we have this opportunity to hear people share their thoughts and hopes and to bring the religious communities closer together.

Final Remarks

In conclusion, 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 diaspora, which made the genius of physician Moses Maimonides possible.” Acceptance and virtue are indivisible parts of the Muslim 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 create the foundation for better relations and a peaceful future for Jewish and Muslim Communities.