Myths & Facts
By: Mitchell G. Bard
Chapter 11: Treatment of Jews in the Arab World
“Arabs cannot possiblybe anti-Semitic as they are themselves Semites.”
When Hitler introduced the Nuremberg racial laws in 1935, he received telegrams of congratulation from all corners of the Arab world.5Later, during the war, one of his most ardent supporters was the Mufti of Jerusalem.
Jews were never permitted to live in Jordan. Civil Law No. 6, which governed the Jordanian-occupied West Bank, states explicitly: “Any man will be a Jordanian subject if he is not Jewish.”6
After the Six-Day War in 1967, the Israelis found public school textbooks that had been used to educate Arab children in the West Bank. They were replete with racist and hateful portrayals of Jews.7
According to a study of Syrian textbooks, “the Syrian educational system expands hatred of Israel and Zionism to anti-Semitism directed at all Jews. That anti-Semitism evokes ancient Islamic motifs to describe the unchangeable and treacherous nature of the Jews. Its inevitable conclusion is that all Jews must be annihilated.”8"To cite one example, an eleventh grade textbook claims that Jews hated Muslims and were driven by envy to incite hostility against them:
"The Jews spare no effort to deceive us, deny our Prophet, incite against us, and distort the holy scriptures.An Arabic translation of Adolf Hitler’s Mein Kampf "hwas beendistributed in East Jerusalem and the territories controlled by the Palestinian Authority (PA) and became a bestseller. The official website of the Palestinian State Information Service also published an Arabic translation of the “Protocols of the Elders of Zion.”9
Arab officials have also resorted to blood libels.
King Faisal of Saudi Arabia, for example, said that Jews “have a certain day on which they mix the blood of non-Jews into their bread and eat it. It happened that two years ago, while I was in Paris on a visit, that the police discovered five murdered children. Their blood had been drained, and it turned out that some Jews had murdered them in order to take their blood and mix it with the bread that they eat on this day.”10
On November 11, 1999, during a Gaza appearance with First Lady Hillary Rodham Clinton, Suha Arafat, wife of Palestinian Authority Chairman Yasser Arafat stated: “Our people have been subjected to the daily and extensive use of poisonous gas by the Israeli forces, which has led to an increase in cancer cases among women and children.” Other specious allegations have been made by other Palestinian officials, such as the claims that Israel dumped toxic waste in the West Bank, marketed carcinogenic juice to Palestinians, released wild pigs to destroy crops in the West Bank, infected Palestinians with the AIDS virus, dropped poison candy for children in Gaza from airplanes, and used a “radial spy machine” at checkpoints that killed a Palestinian woman.11
The Arab/Muslim press, which is almost exclusively controlled by the governments in each Middle Eastern nation, regularly publish anti-Semitic articles and cartoons. Today, it remains common to find anti-Semitic publications in Egypt. For example,the establishment Al-Ahram newspaper published an article giving the “historical” background of the blood libel tradition while accusing Israel of using the blood of Palestinian children to bake matzohsmatzos up to the present time.12
Anti-Semitic articles also regularly appear in the press in Jordan and Syria. Many of the attacks deal with denial of the Holocaust, its “exploitation” by Zionism, and a comparison of Zionism and Israel to Nazism. To its credit, the Jordanian government canceled the broadcast of an anti-Semitic television series base on the Protocols of the Elders of Zion.13
In November 2001, a satirical skit aired on the second most popular television station in the Arab world, which depicted a character meant to be Ariel Sharon drinking the blood of Arab children as a grotesque-looking Orthodox Jew looked on. Abu Dhabi Television also aired a skit in which Dracula appears to take a bite out of Sharon, but dies because Sharon’s blood is polluted. Protests that these shows were anti-Semitic were ignored by the network.14
The Palestinian Authority’s media have also contained inflammatory and anti-Semitic material. A Friday sermon in the Zayed bin Sultan Aal Nahyan mosque in Gaza calling for the murder of Jews and Americans was broadcast live on the official Palestinian Authority television:
Have no mercy on the Jews, no matter where they are, in any country. Fight them, wherever you are. Wherever you meet them, kill them. Wherever you are, kill those Jews and those Americans who are like them and those who stand by them they are all in one trench, against the Arabs and the Muslims because they established Israel here, in the beating heart of the Arab world, in Palestine....15
Even Palestinian crossword puzzles are used to delegitimize Israel and attack Jews, providing clues, for example, suggesting the Jewish trait is “treachery.”16
“Syrian President Bashar Assad on Saturday [May 5] offered a vivid, if vile, demonstration of why he and his government are unworthy of respect or good relations with the United States or any other democratic country. Greeting Pope John Paul II in Damascus, Mr. Assad launched an attack on Jews that may rank as the most ignorant and crude speech delivered before the pope in his two decades of travel around the world. Comparing the suffering of the Palestinians to that of Jesus Christ, Mr. Assad said that the Jews ‘tried to kill the principles of all religions with the same mentality in which they betrayed Jesus Christ and the same way they tried to betray and kill the Prophet Muhammad.’ With that libel, the Syrian president stained both his country and the pope....”
— Washington Post editorial, (May 8, 2001)
“Jews who lived in Islamic countries were well-treated by the Arabs.”
While Jewish communities in Islamic countries fared better overall than those in Christian lands in Europe, Jews were no strangers to persecution and humiliation among the Arabs. As Princeton University historian Bernard Lewis has written: “The Golden Age of equal rights was a myth, and belief in it was a result, more than a cause, of Jewish sympathy for Islam.”17
Muhammad, the founder of Islam, traveled to Medina in 622 A.D. to attract followers to his new faith. When the Jews of Medina refused to recognize Muhammad as their Prophet, two of the major Jewish tribes were expelled. In 627, Muhammad’s followers killed between 600 and 900 of the men, and divided the surviving Jewish women and children amongst themselves.18
The Muslim attitude toward Jews is reflected in various verses throughout the Koran, the holy book of the Islamic faith. “They [the Children of Israel] were consigned to humiliation and wretchedness. They brought the wrath of God upon themselves, and this because they used to deny God’s signs and kill His Prophets unjustly and because they disobeyed and were transgressors” (Sura 2:61). According to the Koran, the Jews try to introduce corruption (5:64), have always been disobedient (5:78), and are enemies of Allah, the Prophet and the angels (2:97-98).
Jews were generally viewed with contempt by their Muslim neighbors; peaceful coexistence between the two groups involved the subordination and degradation of the Jews. In the ninth century, Baghdad’s Caliph al-Mutawakkil designated a yellow badge for Jews, setting a precedent that would be followed centuries later in Nazi Germany.19
At various times, Jews in Muslim lands lived in relative peace and thrived culturally and economically. The position of the Jews was never secure, however, and changes in the political or social climate would often lead to persecution, violence and death.
When Jews were perceived as having achieved too comfortable a position in Islamic society, anti-Semitism would surface, often with devastating results. On December 30, 1066, Joseph HaNagid, the Jewish vizier of Granada, Spain, was crucified by an Arab mob that proceeded to raze the Jewish quarter of the city and slaughter its 5,000 inhabitants. The riot was incited by Muslim preachers who had angrily objected to what they saw as inordinate Jewish political power.
Similarly, in 1465, Arab mobs in Fez slaughtered thousands of Jews, leaving only 11 alive, after a Jewish deputy vizier treated a Muslim woman in “an offensive manner.” The killings touched off a wave of similar massacres throughout Morocco.20
Other mass murders of Jews in Arab lands occurred in Morocco in the 8th century, where whole communities were wiped out by the Muslim ruler Idris I; North Africa in the 12th century, where the Almohads either forcibly converted or decimated several communities; Libya in 1785, where Ali Burzi Pasha murdered hundreds of Jews; Algiers, where Jews were massacred in 1805, 1815 and 1830; and Marrakesh, Morocco, where more than 300 Jews were murdered between 1864 and 1880.21
Decrees ordering the destruction of synagogues were enacted in Egypt and Syria (1014, 1293-4, 1301-2), Iraq (854-859, 1344) and Yemen (1676). Despite the Koran’s prohibition, Jews were forced to convert to Islam or face death in Yemen (1165 and 1678), Morocco (1275, 1465 and 1790-92) and Baghdad (1333 and 1344).22
The situation of Jews in Arab lands reached a low point in the 19th century. Jews in most of North Africa (including Algeria, Tunisia, Egypt, Libya and Morocco) were forced to live in ghettos. In Morocco, which contained the largest Jewish community in the Islamic Diaspora, Jews were made to walk barefoot or wear shoes of straw when outside the ghetto. Even Muslim children participated in the degradation of Jews, by throwing stones at them or harassing them in other ways. The frequency of anti-Jewish violence increased, and many Jews were executed on charges of apostasy. Ritual murder accusations against the Jews became commonplace in the Ottoman Empire.23
As distinguished Orientalist G.E. von Grunebaum has written:
It would not be difficult to put together the names of a very sizeable number Jewish subjects or citizens of the Islamic area who have attained to high rank, to power, to great financial influence, to significant and recognized intellectual attainment; and the same could be done for Christians. But it would again not be difficult to compile a lengthy list of persecutions, arbitrary confiscations, attempted forced conversions, or pogroms.24
The danger for Jews became even greater as a showdown approached in the UN. The Syrian delegate, Faris el-Khouri, warned: “Unless the Palestine problem is settled, we shall have difficulty in protecting and safeguarding the Jews in the Arab world.”25
More than a thousand Jews were killed in anti-Jewish rioting during the 1940’s in Iraq, Libya, Egypt, Syria and Yemen.26 This helped trigger the mass exodus of Jews from Arab countries.
“As ‘’People of the Book,’’ Jews and Christians are protected under Islamic law.”
This argument is rooted in the traditional concept of the “dhimma” (“writ of protection”), which was extended by Muslim conquerors to Christians and Jews in exchange for their subordination to the Muslims. Yet, as French authority Jacques Ellul has observed: “One must ask:‘protected against whom?’ When this ‘’stranger’’ lives in Islamic countries, the answer can only be: against the Muslims themselves.”27
Peoples subjected to Muslim rule usually had a choice between death and conversion, but Jews and Christians, who adhered to the Scriptures, were usually allowed, as dhimmis (protected persons), to practice their faith. This “protection” did little, however, to insure that Jews and Christians were treated well by the Muslims. On the contrary, an integral aspect of the dhimma was that, being an infidel, he had to acknowledge openly the superiority of the true believer — the Muslim.
In the early years of the Islamic conquest, the “tribute” (or jizya), paid as a yearly poll tax, symbolized the subordination of the dhimmi.28
Later, the inferior status of Jews and Christians was reinforced through a series of regulations that governed the behavior of the dhimmi. Dhimmis, on pain of death, were forbidden to mock or criticize the Koran, Islam or Muhammad, to proselytize among Muslims, or to touch a Muslim woman (though a Muslim man could take a non-Muslim as a wife).
Dhimmis were excluded from public office and armed service, and were forbidden to bear arms. They were not allowed to ride horses or camels, to build synagogues or churches taller than mosques, to construct houses higher than those of Muslims or to drink wine in public. They were forced to wear distinctive clothing and were not allowed to pray or mourn in loud voices — as that might offend -11-14T11:11"theMuslims. The dhimmi also had to show public deference toward Muslims; for example, always yielding them the center of the road. The dhimmi was not allowed to give evidence in court against a Muslim, and his oath was unacceptable in an Islamic court. To defend himself, the dhimmi would have to purchase Muslim witnesses at great expense. This left the dhimmi with little legal recourse when harmed by a Muslim.29
By the twentieth century, the status of the dhimmi in Muslim lands had not significantly improved. H.E.W. Young, British Vice Consul in Mosul, wrote in 1909:
The attitude of the Muslims toward the Christians and the Jews is that of a master towards slaves, whom he treats with a certain lordly tolerance so long as they keep their place. Any sign of pretension to equality is promptly repressed.30-12-01T11:19"
The Situation of Jews in Arab/Muslim Countries Today
1Vamberto Morais, A Short History of Anti-Semitism, (NY: W.W Norton and Co., 1976), p. 11; Bernard Lewis, Semites & Anti-Semites, (NY: WW Norton &Co., 1986), p. 81.
2Oxford English Dictionary; Webster’’s Third International Dictionary.
3Washington Post, (October 30, 2001).
4Official British document, Foreign Office File No. 371/20822 E 7201/22/31; Elie Kedourie, Islam in the Modern World, (London: Mansell, 1980), pp. 69-72.
5Howard Sachar, A History of Israel: From the Rise of Zionism to Our Time, (NY: Alfred A. Knopf, 1979), p. 196.
6Jordanian Nationality Law, Official Gazette, No. 1171, Article 3(3) of Law No. 6, 1954, (February 16, 1954), p. 105.
7Modern World History, Jordanian Ministry of Education, 1966, p. 150.
8Meyrav Wurmser, The Schools of Ba’athism: A Study of Syrian Schoolbooks, (Washington, D.C.: Middle East Media and Research Institute (MEMRI), 2000), p. xiii.
9Aaron Klein, “Official PA site publishes ‘Protocols’ in Arabic,” WorldNetDaily, (May 21, 2005).
10Al-Mussawar, (August 4, 1972).
11Middle East Media and Research Institute (MEMRI); Al-Hayat Al-Jadeeda, (May 15, 1997); Jerusalem Post, (May 23, 2001); Palestine News Agency WAFA, (April 28, 2005).
12Al-Ahram,(October 28, 2000).
13“Anti-Semitic TV Series Cancelled by Jordan,” History News Network, (October 27, 2005). http://hnn.us/roundup/entries/17478.html
14Jerusalem Post,(November 19, 2001).
15Palestinian Authority television, (October 14, 2000).
16Palestinian Media Watch, http://www.pmw.org/(March 15, 2000).
17Bernard Lewis, “The Pro-Islamic Jews,” Judaism, (Fall 1968), p. 401.
18Bat Ye’or,The Dhimmi, (NJ: Fairleigh Dickinson University Press, 1985), pp. 43-44.
19Bat Ye’or, pp. 185-86, 191, 194.
20Norman Stillman, The Jews of Arab Lands, (PA: The Jewish Publication Society of America, 1979), p. 84; Maurice Roumani, The Case of the Jews from Arab Countries: A Neglected Issue, (Tel Aviv: World Organization of Jews from Arab Countries, 1977), pp. 26-27; Bat Ye’or, p. 72; Bernard Lewis, The Jews of Islam, (NJ: Princeton University Press, 1984) p. 158.
21Stillman, pp. 59, 284.
22Roumani, pp. 26-27.
23G.E. Von Grunebaum, “Eastern Jewry Under Islam,” Viator, (1971), p. 369.
24New York Times, February 19, 1947).
25Roumani, pp. 30-31; Norman Stillman, The Jews of Arab Lands in Modern Times, (NY: Jewish Publication Society, 1991), pp. 119-122.
26Bat Ye’or, p. 61.
27Bat Ye’or, p. 30
28Louis Gardet, La Cite Musulmane: Vie sociale et politique, (Paris: Etudes musulmanes,1954), p. 348.
29Bat Ye’or, pp. 56-57.
30Middle Eastern Studies, (1971), p. 232.