ahmad al magtani
Kulo Nuwun
:salam2:
By Abd Moqsith Ghazali*
The connections made between Islam and Judaism are invariably negative. Many Muslims here popularly accept racist stereotypes of Jews – that they are dishonest, rude and even wicked. These ideas are based on a story that has the Jews in Medina breaking an accord signed with early Muslims known as the Medina Charter. Most people believe the conflict between Muslims and Jews started from that moment.
It is true that a Jewish group, the Bani Mushthaliq under the command of al-Harits bin Abi Dlirar had even planned to kill Prophet Muhammad. The Prophet smelled the conspiracy, which led to a war. It is certainly true that this plot remains in the background of the sectarian conflict that rages on even now in Palestine.
Because of this story, Muslims have come to the conclusion that all Jews are dishonest. Koranic versus used to back up this intolerant opinion include this one: “Jews and Christians would never agree with you until you follow their beliefs (al-Baqarah 2:120).”
Another says: “many of them (Christians and Jews) are willing to bring you away from God after you are faithful, because they are envious of you after they realize the truth (al-Baqarah 2:109).”
However, these verses have been taken out of context. They were actually a specific response to the ideas of strongly anti-Muslim Jews, such as Ka’ab bin al-Asyraf, Hayy bin Akhthab, Abu Yasir bin Akhthab and Syas bin Qais al-Yahudi, who wanted to force Muslims into a form of Judaism. Unfortunately, while these verses were once seen correctly; as reflecting the social-political context of their time; they are now being used to generalize about Jews.
Most well-educated people understand that generalization is a form of oversimplification. History has proven many times that not all Jews hold such antipathy for Muslims.
Prophet Muhammad was 12 years old in 582, when he accompanied his uncle, Abu Thalib, on a trading caravan to Syam. After reaching Boshra city, they met Buhaira (also known as Jirjis or Sirjin), a rabbi.
The rabbi told them that there were three people who were going to change the world at that time, namely himself, Rubab al-Syana and one other person they were still waiting for. The most important, according to him, was the young man behind him, Muhammad.
On the second trip, Muhammad took to Syam, along with his companion Maysarah to do business for Khadijah (before she became his wife), Nestor, a rabbi, spoke about the prophecy of Muhammad. It was two Jews, therefore, who first recognized that Muhammad was the next prophet -- Buhaira and Nestor.
Some Jews even died for the Prophet. Mukhayriq, a Jew from Bani Tsa’labah, a clever and rich farm owner in Medina, was an early defender of Muhammad. When Mukhayriq heard about planned war against Muslims in Mecca, Mukhayriq called his followers to commit to the Medina Charter.
The charter stated that defending Muslims from outsiders’ attacks was right. When he was criticized for fighting on the Sabath (Holy Saturday), Mukhayrîq answered that helping Muhammad did not bring disgrace to the Sabath. He also insisted that Muhammad would be his inheritor.
“If I die in war, then all my belongings must be handed over to Muhammad so God can guide him,” Mukhayriq said.
He prepared a sword then headed to Uhud Hill for a battle in which he died. Mukhayrîq is a prototype of Jew who was devoted and strongly committed to upholding the agreement.
The Jews also once helped Muslims to conquer Andalusia. In the era of Daulah Abbasiyah, Jews – along with Christians and Shabi’ah – also helped in governing the province. At that time many Jews translated valuable Greek literature and books into Arabic.
It is hoped that these examples will help Muslims here to understand that there have always been people in the Jewish community who think objectively and act fairly in organizing their relationships with Muslims. Without an understanding of this, interfaith dialogue is not possible.
As in all groups, there are good guys and bad guys – and this is no different with the Jews. They are nowhere near as bad as some of us may imagine.
*The writer is a researcher at the Wahid Institute .
By Abd Moqsith Ghazali*
The connections made between Islam and Judaism are invariably negative. Many Muslims here popularly accept racist stereotypes of Jews – that they are dishonest, rude and even wicked. These ideas are based on a story that has the Jews in Medina breaking an accord signed with early Muslims known as the Medina Charter. Most people believe the conflict between Muslims and Jews started from that moment.
It is true that a Jewish group, the Bani Mushthaliq under the command of al-Harits bin Abi Dlirar had even planned to kill Prophet Muhammad. The Prophet smelled the conspiracy, which led to a war. It is certainly true that this plot remains in the background of the sectarian conflict that rages on even now in Palestine.
Because of this story, Muslims have come to the conclusion that all Jews are dishonest. Koranic versus used to back up this intolerant opinion include this one: “Jews and Christians would never agree with you until you follow their beliefs (al-Baqarah 2:120).”
Another says: “many of them (Christians and Jews) are willing to bring you away from God after you are faithful, because they are envious of you after they realize the truth (al-Baqarah 2:109).”
However, these verses have been taken out of context. They were actually a specific response to the ideas of strongly anti-Muslim Jews, such as Ka’ab bin al-Asyraf, Hayy bin Akhthab, Abu Yasir bin Akhthab and Syas bin Qais al-Yahudi, who wanted to force Muslims into a form of Judaism. Unfortunately, while these verses were once seen correctly; as reflecting the social-political context of their time; they are now being used to generalize about Jews.
Most well-educated people understand that generalization is a form of oversimplification. History has proven many times that not all Jews hold such antipathy for Muslims.
Prophet Muhammad was 12 years old in 582, when he accompanied his uncle, Abu Thalib, on a trading caravan to Syam. After reaching Boshra city, they met Buhaira (also known as Jirjis or Sirjin), a rabbi.
The rabbi told them that there were three people who were going to change the world at that time, namely himself, Rubab al-Syana and one other person they were still waiting for. The most important, according to him, was the young man behind him, Muhammad.
On the second trip, Muhammad took to Syam, along with his companion Maysarah to do business for Khadijah (before she became his wife), Nestor, a rabbi, spoke about the prophecy of Muhammad. It was two Jews, therefore, who first recognized that Muhammad was the next prophet -- Buhaira and Nestor.
Some Jews even died for the Prophet. Mukhayriq, a Jew from Bani Tsa’labah, a clever and rich farm owner in Medina, was an early defender of Muhammad. When Mukhayriq heard about planned war against Muslims in Mecca, Mukhayriq called his followers to commit to the Medina Charter.
The charter stated that defending Muslims from outsiders’ attacks was right. When he was criticized for fighting on the Sabath (Holy Saturday), Mukhayrîq answered that helping Muhammad did not bring disgrace to the Sabath. He also insisted that Muhammad would be his inheritor.
“If I die in war, then all my belongings must be handed over to Muhammad so God can guide him,” Mukhayriq said.
He prepared a sword then headed to Uhud Hill for a battle in which he died. Mukhayrîq is a prototype of Jew who was devoted and strongly committed to upholding the agreement.
The Jews also once helped Muslims to conquer Andalusia. In the era of Daulah Abbasiyah, Jews – along with Christians and Shabi’ah – also helped in governing the province. At that time many Jews translated valuable Greek literature and books into Arabic.
It is hoped that these examples will help Muslims here to understand that there have always been people in the Jewish community who think objectively and act fairly in organizing their relationships with Muslims. Without an understanding of this, interfaith dialogue is not possible.
As in all groups, there are good guys and bad guys – and this is no different with the Jews. They are nowhere near as bad as some of us may imagine.
*The writer is a researcher at the Wahid Institute .