In our times, antisemitism is an ideology which threatens world peace and targets the well-being and security of innocent people. This is racist hatred felt by some for the Jews.
In the 20th century, antisemitism signed its name to great disasters, one of the most horrible being the cruelty and murder inflicted on the Jews by the Nazis. In addition to this, in many countries authoritarian regimes have targeted Jews and subjected them to cruel treatment. Fascist organisations have harassed Jews and carried out bloody attacks against them.
So how should a Muslim regard antisemitism?
Muslims want Jews, Christians and themselves to live in peace and contentment, treating each other with understanding, friendship, respect and compassion.
The answer is obvious. Every Muslim must oppose anti-Semitism as he would oppose every other racist ideology. He must fight this hateful ideology and protect the rights of Jews, as of everyone else in the world. Every Muslim must recognize and defend the rights of all Jews in the world, be they in Israel or the diaspora, to live and worship in freedom, to protect their own identity and to self-expression.
Never subjecting a community to a blanket criticism is a command stated in the Qur'an, there is a need to distinguish between the righteous and the wicked, the cruel ones and the innocent. In the Qur'an the moral perfection displayed by sincere Jews and Christians is stated as follows:
[However] They are not all alike. Among the People of the Book there is an upright community who recite the revelation of God during the night and fall prostrate before Him. They believe in God and the Last Day, enjoin what is right and forbid what is evil, and vie with one another in good works. They are of the righteous. And whatever good they do, its reward will not be denied them. God knows those who fear [Him]. (Qur'an, 3:113-115)
Antisemitism is an anti-religion ideology that has its roots in neo-paganism. Therefore, it is unthinkable that a Muslim would espouse antisemitism or feel sympathy for this ideology. Anti-Semites have no respect for the Prophet Abraham (pbuh), the Prophet Moses (pbuh) or the Prophet David (pbuh) who were blessed prophets chosen by God to be examples for humanity.
Antisemitism and other kinds of racism (eg. prejudice against blacks) have no place in true religion; they are perversions arising from various ideologies and superstitions.
Furthermore, when we examine antisemitism and other forms of racism, we see clearly that they promote ideas and a model of society that is totally contrary to the moral teachings of the Qur'an, for example, at the root of antisemitism lie hatred, violence, and lack of compassion. An anti-Semite may be so cruel as to support the murder of Jewish people, men, women, children and the aged, and condone their being subjected to torture. However, the moral teaching of the Qur'an enjoins love, compassion and mercy for all people. It also commands Muslims to show justice and be forgiving even to their enemies.
On the other hand, anti-Semites and other kinds of racists are opposed to living together in peace with people of a different race or creed. (eg. German racists (Nazis) were opposed to Germans and Jews living together) However, in the Qur'an, there is not the slightest distinction between races; the Qur'an advises that people of different faiths live together in the same society in peace and happiness.
According to the Qur'an, Muslims, Jews and Christians Must Live in Friendship
In the Qur'an, there is a significant difference between the People of the Book and those who have no belief in God. This is especially emphasised in the area of social life. For example, it is said concerning those who associate others with God: "(they) are unclean, so after this year they should not come near the Sacred Mosque." (Qur'an, 9:28) Those who associate others with God are people who know no divine law, have no moral precepts and who can commit every kind of degrading and perverse deed without hesitation.
But the People of the Book, while they rely basically on God's revelation, have moral precepts and know what is lawful and what is not. In the same way, permission has been given to a Muslim man to marry a woman from among the People of the Book. On this subject God commands:
Today all good things have been made lawful for you. And the food of those given the Book is also lawful for you and your food is lawful for them. So are chaste women from among the believers and chaste women of those given the Book before you, once you have given them their dowries in marriage, not in fornication or taking them as lovers. But as for anyone who disbelieves, his actions will come to nothing and in the hereafter he will be among the losers. (Qur'an, 5:5)
These commands show that bonds of kinship may be established as a result of the marriage of a Muslim with a woman from the People of the Book and that those on each side of the union can accept an invitation to a meal. These are the fundamentals that will ensure the establishment of equitable human relationships and a happy communal life. Since the Qur'an enjoins this equitable and compassionate attitude, it is unthinkable that a Muslim could take an opposing view.
The just and compassionate practices of the Prophet Muhammad (pbuh) towards the people of the Book set very good examples to Muslims. In the contract made with the Christians of Najran, who lived in the south of Arabia, the Prophet Muhammad (pbuh) demonstrates one of the best examples of compassion and justice. The contract included the following article:
The lives of the people of Najran and its surrounding area, their religion, their land, property, cattle and those of them who are present or absent, their messengers and their places of worship are under the protection of God and guardianship of His Prophet.19
By means of such contracts, the Messenger of God (pbuh) secured a social order for Muslims and the People of the Book alike, which was marked by peace and security. This order was a total manifestation of the following verse:
Those who believe, those who are Jews, and the Christians and Sabaeans, all who believe in God and the Last Day and act rightly, will have their reward with their Lord. They will feel no fear and will know no sorrow. (Qur'an, 2:62)
The Constitution of Madinah is the most important contract that secured justice and peace among Christians, Jews and pagan communities.
The Constitution of Madinah was prepared under the leadership of the Prophet Muhammad (pbuh) 1,400 years ago, that is in 622 AD, to meet the needs of people of different beliefs, and was put into practice as a written legal contract. Different communities of different religions and races that had harboured deep-seated enmity towards one another for 120 years became parties to this legal contract. By means of this contract, the Prophet Muhammad (pbuh) showed that conflicts between those societies, who had been enemies and quite unable to reach any form of compromise, could come to an end, and they could actually live side by side.
According to the Constitution of Madinah, everyone was free to adhere to any belief or religion or to make any political or philosophical choice. People sharing the same views could come together and form a community. Everyone was free to exercise his own justice system. However, anyone who committed a crime would be protected by no one. The parties to the contract would engage in co-operation with one another, provide support for each other, and would remain under the protection of the Prophet Muhammad (pbuh). Conflicts between the parties would be brought to the Messenger of God (pbuh).
At the time of the Prophet Muhammad (pbuh), a just and compassionate policy was practised in relation to the People of the Book.
This contract was in force from 622 to 632 AD. Through this document, the tribal structures which had formerly been based on blood and kinship were abolished, and people of different cultural, ethnical and geographical backgrounds came together and formed a social unity. The Constitution of Madinah secured absolute religious freedom.
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