Why did Jews and Muslims not get along?

Answer 1

Answer 1

Muslims dislike Jews because they started all the fights. Jews just want more and more. They think they are so special. Jews dislike Muslims because they know we are right.

Answer 2

Not all Jews are enemies with all Muslims, but for those who do feel enmity, the following are their reasons.

What Jews are angry about as concerns Muslims is their consistent denial of historical wrongdoing and segregation (such as the dhimmi status, the jizya and kharaj taxes, and humiliation in general), their failure to educate their children in the virtue of tolerance (instead teaching them literalist Qur'anic interpretations which inform them that Jews are the children of swine and that jihad will not end until all Jews die), the promulgation of anti-Semitic teachings (such as the Protocols of Zion and Holocaust-Denial), their toleration of torture and other vast human rights abuses in their native countries, and a failure to accept the validity of a Jewish State. Answer 1's perspective that the Muslims are wholly innocent in their history with the Jews and the gall to assert that Jews believe the Muslims are right and choose to maliciously lie embodies many of these issues.

Muslims are angered primarily, as concerns the Jews, with the issues in Palestine where Jews forcibly resettled and eliminated hundreds of Palestinian cities. This grave violation of the Rights of the Palestinians greatly incenses Muslims. Another issue that bothers the Muslims is the Jews have, in spite of their numbers, garnered an important place in the world economy. Even though most rational Muslims realize that Jews do not actually control the economy, there are a disproportionate number of Jews in prominent economic and political positions, whereas Muslims have been almost completely excluded from the World Economy, except as concerns petroleum. Muslims are also angry that Israel appears to be expanding its territory with its conquest of the Sinai Peninsula on two separate occasions, its annexation of the Golan Heights and East Jerusalem (in contravention of the Arab understanding of UN Resolution 242) and continued settlement of the West Bank. They feel that Jews outside of Israel do not criticize these actions.

Answer 2

Answer 1: Inheritance Issues

It is a problem of inheritance. According to each of their scriptures, both Jews and Muslims have the same father, Abraham. He had two sons: Ishmael and Isaac. Ishmael was the ancestor of Muhammad, the founder of Islam. From Isaac's children came the Twelve Tribes of the Israelites. In the ancient world, occasionally men took several wives (if they could afford it). Their first wife was considered to be the most important and of the highest status. The first-born male child of the the first wife were always the inheritor of property upon the death of the father. Women were not allowed to own property.

Often, people had servants (slaves) that they had bought or captured. Sarah, Abraham's first wife, owned such a servant. Children born of slaves were usually considered slaves and unable to own any property. However, traditionally (as described in the code of Hammurabi), if a woman could not conceive a child, she might offer her slave as a sexual mate for her husband. Any children born of that slave would be considered the first wive's children. They would be free, and the inheritors of their father's wealth. Abraham's first born son was Ishmael, born from Hagar, Sarah's servant. Sarah then had a child, Isaac. This brought about a problem. Hagar's child, Ishmael, was then no longer considered the inheritor of the father's property - Ishmael's status then became that of a captive slave and could not own any property. Because Isaac was born, Ishmael's status became changed. This caused friction in the household. Ultimately, both Hagar and Ishmael were set free, but banished. The only things they were given were bread and water for their journey.

Isaac and Ishmael are brothers. Both have reason to believe that they have a right to their father's inheritance: Ishmael, because he was first-born; Isaac because his mother was the first wife.

When someone dies who has property and wealth, there can be fighting among the children as to who is the legitimate heir. Particularly, if there is no written legal will. Even close families can start fighting over money, a house, or even sentimental items such as a piece of furniture, or jewelry. There are disputes that tear a family apart. These can last for several generations. After a while, people might not even remember how a feud got started.

Blended families are becoming the norm. A family composed of step-brothers (and step-sisters) is not uncommon. How should assets be divided in such families upon the death of a parent? Would all children have an equal share? Today, infertile couples sometimes find a surrogate mother to bear their children, and usually compensate the birth-mother. Later, they discover that they are able to conceive a child. Should their first child have a right to their inheritance? How would that adult child feel if everything were left to their younger brother (the "natural" birth)?

The friction between Moslems and Jews is a mirror to every family. It is not something in the past or remote - it is contemporary, and palpable. How does one treat their siblings? The bond shared between brothers and sisters in a family are important. Particularly important is when a family faces aging parents, health problems, and eventually the death of parents - How well do the siblings work together? Is your step-brother as important as your "real" brother? Making peace in the Middle-East begins at home. If one can create peace in their own family, then perhaps the children of Abraham will learn to do the same.

Answer 2: Societal Issues

Jews and Muslims were not in active conflict for most of their history. To understand why the conflict started, you have to understand modern history.

Prior to the Conflict

Up until the early 1800s, most Jews in Europe had little to do with Arabs and most Jews in the Arab World lived as second class citizens in the Dhimmi System. The Dhimmi, or non-Muslim under Muslim occupation was required by the Pact of Omar to pay a number of taxes that were connected with his Dhimmi status. The most famous was the jizya, which was a tax that Dhimmi had to pay for Muslims for the right to not be killed where they stood for not acknowledging Mohammed's Prophecy; it was a form of humiliation. Additional taxes included the kharaj, which was a tax on non-Muslim land-holdings in the Muslim World. The kharaj was so untenable that most Dhimmi were forced to live in the cities where the tax would not be applicable. (Muslims often note that kharaj did apply to Muslims, but do forget that the rate at which the kharaj applied to Muslims was far lower than for non-Muslims and therefore did not have these adverse effects.) Dhimmi were also unequal as concerns justice. On paper, a Christian or Jew could testify against a Muslim, but in reality, such testimony was not acceptable and the attempt to defame a Muslim would receive retribution. Christians and Jews were not allowed to build new houses of worship, restore old houses of worship, proselytize in any way (this included religious debate or dialogue), or allow wine or pigs to be shown in public.

Foreign Imperialism in the Arab World

As the 1800s began, European leadership began to colonize much of the Old World, especially Africa and southern Asia. Most of the Islamic World was not under direct colonial authority, but was on a short leash maintained by colonists. As a result, the segregated Dhimmi System gave way to a new, modern bureaucratic system where Europeans were the dominant class and natives, regardless of their religion were second-class, unless they became part of the bureaucracy. To do this, a person would require an education in order to become literate and be able to successfully perform functions in the Arab World.

Many Jewish groups (like Alliance Israélite Universelle) along with similar Christian groups came to the Arab World with European educations and European perspectives. They met up with their co-religionists and began to educate them so that they could become part of the new colonial bureaucracy. This created a fundamental imbalance from the way Arab society had been traditionally structured. Now it was the Muslims who were underrepresented in government, who were less educated, who were less free to practice their faith, and who were humiliated with laws passed against their interests. This would lead to many Arab Muslims painting the Jews and Christians who were native to their countries as foreign imperialists and usurpers. The hatred of Christians would eventually wane and remain marginal as Christians fled the Middle East in massive numbers in the 1920s and 1930s never to return. As the Jews had no intent of leaving, the hatred felt for them would only grow.

Arab Nationalism and Anti-Semitism

The European concept of a nation-state was beginning to become more and more popular in the Arab World since nationalism was the term used for resisting colonial and imperial authorities. It had worked for most of the countries in the Balkans of Europe, it had led to the independence on several Eastern European States, and it was internationally accepted as a legitimate form of resistance. Nationalism, however, is not terribly kind to minorities within any nation-state's area, since the concept of the "nation" was dependent on the idea that all of the people in any particular nation were of the same ethnic stock and heritage. Jews in the Arab World were branded by this system to be "the Other" and were regarded as traitors, spies, thieves, and fifth columns.

Arab Nationalism made a link between Arab Identity and Muslim Practice. This alienated Jews, Christians, and other minority religions from really participating. These issues started cropping up in the early 20th century, especially after World War I (1914-1919). The anti-Semitic nature of Arab Nationalism was only increased when Nazism became prominent in Europe (1933-1945). Arab Nationalists opposed British and French Imperialism and saw the Nazis (who also opposed British and French interests) as an ally and ideological equivalent. As a result of the increasing Anti-Semitism, many Jews in the Arab World felt uncomfortable and a small wealthy minority of them were bullied, stolen from, and executed. This, naturally provoked Jewish reciprocal hatred of the Arabs who were treating them so barbarically.

European Jewish Response to European Nationalism and Nazism

The issue of Nationalism in Europe was quite similar to that in the Arab World, although Herzl recognized the issue before it had made it to the Arab World (but while it was very persuasive in Europe). However, European Jews believed that Europeans in general were culturally superior to other peoples and that it would be unnecessary to worry. When the Dreyfus Affair turned out marches in Paris that said "Death to the Jews" on account of a kangaroo court against a particular guiltless Jew, it became clear to Herzl and several like-minded individuals that the Jew could not be integrated into Europe. Jews formed Zionist Congresses that debated how, when, and where would be the best place to create a State specifically for Jews.

By the 1910s, the Zionists were well-organized and were able to effectively petition the British to declare His Majesty's intent to create a Jewish State in the southern Levant (where Israel is now). Jewish Settlers began to arrive in Mandatory Palestine and built an economy. There were local skirmishes between the Arab Natives and the European Jews and these would increase during the the 1930s and 1940s. Mandatory Palestine was still seen as a backwater and dangerous place by most European Jews who preferred to live in the European cities they knew and loved. They thought a Jewish State to protect the Jewish people was unnecessary, but the mass extermination of the Holocaust fundamentally changed this perspective. Jews worldwide aligned themselves with the Zionists and were able to capture enough sympathy to get UN Resolution 181 passed, which would permit the Declaration of Independence of a Jewish State (and an Arab State) in Mandatory Palestine.

Arab-Israeli Conflict

The Arab-Israeli War was the internationalization of the Jewish-Arab conflict in the British Mandate of Palestine. When the United Nations passed Resolution 181, allocating territory to Jewish State and to an Arab State (Palestine), the Arabs rejected the plan leading to skirmishes between Jewish Militias and Arab Militias. In 1948, when the British announced the end of the Mandate, the Jewish Settlement used the opportunity and the legal avenue opened by Resolution 181 to declare a State (Israel). The day after, seven Arab armies from neighboring countries joined with the Arab Militias already operating. As the fighting progressed, Israel was able to repel the invaders and claim about 78% of British Mandate of Palestine as the grounds of their new state. The War is considered by most to be an Israeli Victory.

Throughout the fighting (from 1947-1949) numerous Palestinians were forced from their homes inside what would become Israeli territory. Other Palestinians left in fear that they too could be attacked and forced to leave. This climate of fear and and desire to leave was increased by Arab leaders who encouraged such activities claiming that it would get civilians out of the way while the fighting occurred. After the War and the elimination of Israel, the Palestinians would return without issue. This did not happen as Israel was victorious. Palestinians call this event (the overall war and removal from their homes) the Nakba or Great Catastrophe. Israel has refused the Right of Return for Palestinians claiming that if it did so, it would no longer have a Jewish majority, putting the entire purpose of a Jewish State in jeopardy.

Answer 3

Practitioners of Judaism and Islam have different religious beliefs, particularly in regards to Jesus Christ. However, Jewish people and Muslim people can and do get along despite the differences.

Answer 4

According to Jewish sources (2 Kings 17:24), after the Assyrians exiled the Israelite Ten Tribes, the Assyrian king brought non-Jews from Cutha, Babylonia and Syria (Hamat), and settled them in the depopulated area where the Ten Tribes had lived (Samaria). They were taught Judaism by one of the Jewish priests (2 Kings 17:27), and they were taught the Torah, which they wrote in the Old Hebrew script.

The Talmud relates how the Samaritans adopted some of the mitzvot (Torah-commands) but not others (Talmud, Berakhot 47b), how they denounced the Jews to Alexander in an unsuccessful attempt to get him to destroy the newly-built Second Temple (Talmud, Yoma 69a), and how they interfered with the declaring of Rosh Hodesh (the New Moon) (Talmud, Rosh Hashanah 22b). Our traditions relate how the Samaritans would waylay the Jews who tried to journey to the Holy Temple.