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I recently spoke on Islam and my new book at a local senior center. As members trickled in, a white-haired man approached me and announced, "I have never known an Arab or a Muslim who wasn't anti-Semitic."
I replied, "I'm not anti-Semitic and I have many Jewish friends."
"Congratulations," he said sardonically.
I sighed and smiled wryly.
"You know, " I said, "when Arab Muslims conquered Jerusalem in 638, they invited the Jews - who'd been banished by the former Christian rulers - back to live and worship in the city. They left the Christians free to live and visit the holy places, too."
Seeing no response on his still face, I continued. "In the seventh century, Muhammad urged his followers to fast on Yom Kippur, in solidarity with the Jews. The Qur'an states that fasting is prescribed for Muslims, just as it was prescribed for those (the Jews) before them."
After a pause, he said, "Thank you. I didn't know that." Turning, he shuffled to his seat.
I couldn't spare the time then, but later I grieved that Islam is perceived as anti-Semitic. Anti-Semitism has no place is Islam, just as Islamophobia has no place in Judaism. For their time, these two religions sought to decrease violence and bigotry in the world. The weight of history, if we can but remember it, is on the side of pluralism.
This deeply saddens me. For a learned man such as Rabbi Hirschfield to equate the flowering of Jewish civilization in the classical Islamic period with the barbaric Jim Crow laws of the 20th century, is to betray a shocking ignorance of Jewish and American histories alike. It seems that the rabbi has been reading too many polemics by Bat Ye'or instead of gripping historical memoirs like Memories of Eden, the story of the Jews of Baghdad (recently and expertly reviewed in the London Review of Books by Adam Shatz - highly recommended). Far from Rabbi Hirschfield's grim invocation of the dreaded Dhimmitude, Shatz points out that that the Jewish community played an outsized and prosperous role in Iraqi society:Even if one makes a solid case for the relative merits of Islam over Christianity vis a vis the past treatment of Jews, which is entirely appropriate, we can not ignore the second-class status imposed upon Jews even under the crescent. Of course, as Ali-Karamali proudly points out, Jews were honored as people of the book, but they were hardly equal citizens. Jews were also relegated to the status of protected minorities forced to pay a Jewish head tax.
A good comparison may be to the status of Black Americans living under Jim Crow laws in more tolerant communities. Her failure to point that out turns her reflections on Muslim anti-Semitism into little more than patting her own tradition on the back, and misses an important opportunity for the kind of balanced exploration which is needed if she wants to be heard by those she hopes to convince.
What of Dhimmitude, then? was it really second-class status as the good rabbi claims? Any number of excellent historical and academic resources are available for the casual reader to inform themselves and draw their own judgments. But even the worst excesses of the dhimmi system can not, in conscience or honest sincerity, be equated even remotely to the true barbaric evil that was Jim Crow.Recent polemics - and pro-Israeli websites - have made much of the indignities of Jewish life under Ottoman rule, seeking to expose the 'myth' of Muslim tolerance. This tolerance, it's argued, is a euphemism for dependence on the goodwill of capricious, if not cruel Muslim overlords. The memoirs of Iraqi Jews, however, tell a very different story: Shamash, who was born in 1912 and spent the last twenty years of her life recording her memories of 'my Baghdad, my native land', is not alone in describing her family's life before the arrival of British troops in World War One as 'paradise'. Memories of Eden provides as sumptuous an account of the world of the Baghdadi Jewish elite as we're likely to get.
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Jewish life under the Ottomans wasn't without its hardships: few Jews lived in palaces like the Shamash family, and as members of a non-Muslim 'millet' community they were obliged to pay a discriminatory tax, but they were mostly left to look after their own affairs, and further advance seemed inevitable. The vast majority lived in cities, apart from a handful of Kurdish Jews. As bankers, traders and money-lenders the wealthier members of the community had made themselves indispensable: so much so that Baghdad's markets shut down on the Jewish Sabbath, rather than the Muslim day of rest. By the 19th century, Baghdad was famous for its Jewish dynasties - the Sassoons, the Abrahams, the Ezras, the Kadouries - with their empires in finance and imports (cotton, tobacco, silk, tea, opium) that stretched all the way to Manchester, Bombay, Calcutta, Singapore, Rangoon, Shanghai and Hong Kong.
When Balfour announced Britain's support for the creation of a Jewish homeland in Palestine, leaving Mesopotamia for the kibbutz was the furthest thing from the minds of Baghdad's Jews. 'The announcement aroused no interest in Mesopotamia, nor did it leave a ripple on the surface of local political thought in Baghdad,' Arnold Wilson, the civil commissioner in Baghdad, reported to the Foreign Office after a meeting with a group of Iraqi Jewish notables. Palestine, they had said, 'is a poor country and Jerusalem a bad town to live in'
Derakhshan also favored a nuclear-armed Iran. "We need it as a deterrent," he argued, not against Israel, but against the United States, which organized a coup in Iran in 1953 and which still maintained a strong military presence in the region. (But he opposed, on environmental grounds, Iran developing nuclear power plants.) If war were to break out between Iran and the United Statse, he said, he would fly home to fight for his country.
Derakhshan had first visited Israel the previous year and had been invited back to address a conference on "Reform and Resistance in the Middle East" at Ben-Gurion University. For Iran, he favored reform, not resistance: "The system is democratic enough to permit change through elections. We can gradually change Iran. We are already doing it."
It is not clear why Derakhshan flew home this time, despite being warned in the past that he might be arrested for his blogs. However, those blogs have in the past year turned sharply pro-Iranian government and anti-West.
In the interview in Jerusalem two years ago, he said Ahmadinejad did not have the intellect to convince people who can think. "He's street smart and has good social communication skills. But he can't respond to sophisticated questions," he said.
But in a blog posted two months ago, he wrote: "Ahmadinejad's brilliant strategy of dismissing Israel and smiling to the U.S. has divided the U.S. at all levels and that's a big achievement compared to (former President Mohammed) Khatami's weak and failed U.S. strategy that led to Iran being part of the 'axis of evil.' Now the same Bush administration has officially opened the diplomatic line. Please get over Ahmadinejad's scruffy look, prayers, and plain language and see these achievements."
An Iranian Web site reportedly close to that country's intelligence community, Jahan News, claimed that Derakhshan had admitted during initial questioning to spying for Israel but said that his confession included several "intricate points."
I am greatly disturbed by the tidbit about him having confessed - which strongly suggests he's been abused and possibly tortured. Of course for a regime that engages in torture, confessions for any crime come quite easily - which is why Obama's pledge to stop all torture is so important in regaining our American moral authority, which would be very useful in applying pressure on Iran right now.
Make no mistake - Hoder's life is in serious danger. Iran just executed a businessman on similar charges of spying.