Jewish-Muslim Relations - NSW Jewish Board of Deputies
As a religion, Islam is no stranger to Christianity and Judaism. . a professor of early Christian-Muslim relations at Mount Holyoke College, is a student of early . well-to-do, Christians and Jews were not without complaints under Islamic rule . Muslim-Jewish relations began with the emergence of Islam in 7th-century Arabia , but contacts between pre-Jewish bce) and brought under Jewish rule. Jewish and Muslim Communities Share 20 Year Interfaith Relationship Following the rules of halal and kashrut, for example, are symbols of deeper religious.
People who mix together at work, socialise together afterwards. They concentrate on what they have in common — be it music, sport or crosswords — not the theologies that divide them.
In the past century in Britain, intermarriage tend to mean Jews the main minority faith group marrying Christians.
However, in recent years a new trend has arisen: It reflects the fact that not only is there now a substantial Muslim community, but it is becoming more integrated in British society.
No one is surprised that some Muslims marry Christians — they are the majority population — but to the astonishment of many, Muslims and Jews are beginning to marry each other.
This is unexpected, as the Israel-Arab problems in the Middle East have affected relationships between members of the two faiths over here. While there are many working for harmony between them, unwarranted prejudices about each other also abound, with some Jews regarding all Muslims as potential suicide bombers and some Muslims seeing all Jews as Uzi-wielding West Bank extremists.
Islamic–Jewish relations - Wikipedia
The thought that their offspring might marry is the ultimate nightmare and, for them, much worse than falling in love with a Christian. There is also a status issue problem. Judaism is matrilineal and Islam patrilineal. If a Jewish woman and a Muslim man marry, then both religions will claim the child.
On the other hand, the fact that young Jews and Muslims are linking up has a positive angle, and shows that the conflict in Middle East is not without hope. Once the territorial disputes are taken away, there are very few religious problems between Jews and Muslims.
However, in the twelfth century, when the fanatical Almohades conquered North Africa and Spain, the Jews of Spain were offered the alternative of conversion or expulsion, with the provision that converts would still be subject to the conditions of the Covenant.
The story of the Jewish philosopher Moses Maimonides is an interesting example of conditions under Islam during this period.Muslims are Jews’ natural allies in Europe – Rabbi Pinchas Goldschmidt
He and his parents were among those who fled as refugees from Cordoba, eventually arriving at Fez in Morocco when the Almohad persecution eased. Then, as forced conversion resumed, the family left for Acre in Palestine at the height of Crusader-Islamic conflict, and thence to Egypt, where an atmosphere of tolerance prevailed.
In Egypt, Maimonides eventually became a physician in the court of Saladin, while his brother became a successful trader, buying gemstones in India. Then, in the fifteenth century, after the expulsion of Jews from Christian Spain, it was Islamic Turkey which offered refuge and a place of honour for those who left.
The Establishment of Israel The rebirth of Israel as an independent Jewish State was a traumatic event for some Muslims, as it posed a threat to the concept of Islam as the conquering force of truth, superseding other forms of monotheism. In order to rationalise this dilemma, the creation of the Jewish State was equated with European Christian colonialism, which had been similarly resented as a slur on Islamic dignity since the nineteenth century.
One response to the Arab-Israel War in was an outbreak of anti-Jewish persecution and expulsions in the Islamic world. There followed a massive explusion of Jewish communities, with hundreds of thousands of Jewish refugees airlifted to Israel from Iraq, Yemen and Morocco in particular, and others arriving from all parts of the Islamic world. Unlike the Palestinian refugees, these expelled Jews were not even partly the authors of their own misfortune.
But like the Palestinian refugees, they received no compensation for their losses.
Aonther consequence was the adoption for the first time by Islamic propagandists of traditional Christian antisemitic stereotypes. Cartoons appearing in the Egyptian and Syrian press look exactly like those from Der Stuermer The Nazis' infamous antisemitic propoganda newspaper. The medieval Christian Blood Libel, the modern Protocols of the Elders of Zion, and Holocaust denial, have quite suddenly become part of the Islamic lexicon.
Jewish-Islamic Relations in Australia The organised Jewish community has had no difficulty in establishing relations with Islamic communities such as the Turks, Afghans and Bangladeshis. In fact the Jewish community publicly supported the Bangladeshi Muslim community in overcoming their problems with the establishment of a mosque in the Bankstown municipality. We have also had meetings with Islamic representatives on matters of common interest, such as the provision of Halal and Kosher food, divorce law reform and anti-vilification law.
One difficulty has been the publication of fiercely antisemitic articles in the local Arabic press, both Christian and Islamic. In most cases the Board has succeeded in arranging apologies and retractions through the good offices of the Anti- Discrimination Board. Another problem has been the primitively anti-Jewish utterances of Sydney's Imam Hilaly, accusing the Jews, for example of ruling the world through sexual perversion.
As long as such utterances were not condemned by the Arab Islamic leadership, official relations were simply not possible. We value the tradition of tolerance in Australian society, where all citizens are free to embrace whatever faith they choose according to their own conscience.