Below is a video of a lecture given by Dr. Andrew Bostom on Friday July 16, 2010, at The Chatuaqua Institute. Many thanks to Vlad Tepes for preparing it for Vimeo:
For those who prefer to read Dr. Bostom’s lecture, the prepared text is posted in full below the jump. Note: The question and answer section is not in the prepared text, so you may want to watch the lecture. Dr. Bostom’s lucid explanation of the OIC and the Cairo Declaration of Human Rights in Islam is well worth listening to (about 48 minutes in).
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Title: “Understanding the Islam in Muslim Jew Hatred”
by Andrew Bostom, M.D.
[Lecture delivered 9:00 AM on Friday July 16, 2010, at The Chatuaqua Institute, Everett Jewish Life Center, 36 Massey Avenue, Chatauqua, NY, 14722]
A very dear Catholic neighbor—well aware of my writings on Islam—was kindly trying to lift my gloomy spirits one day, so he sent me some hackneyed Jewish humor, including,
Short summary of every Jewish holiday [consider Passover]: “They tried to kill us, we won, let’s eat.”
But the next example was more apposite to what I will discuss now:
Jewish telegram: “Begin worrying. Details to follow.”
Dutch Parliamentarian Geert Wilders’ brief, powerful documentary film Fitna simply holds up a mirror to Islamic societies by including examples of how various Koranic verses are used by Muslim clerics and political leaders to incite Muslim populations to violence. And Fitna is entirely faithful to classical, mainstream Islamic exegesis (commentary) on the Koranic verses cited in the film, regardless of what cultural jihadists, and their witting or unwitting apologists and abettors, may claim.
Perhaps more disturbing than the images of jihadist carnage—and their Koranic incitement—portrayed in Fitna, was an example of how even young children are inculcated with these genocidal beliefs, and coached to repeat them for additional public consumption. Fitna included a May 2002 segment broadcast on Iqraa, the Saudi satellite television station, which claims at its website, “to highlight aspects of Arab Islamic culture that inspire admiration … to highlight the true, tolerant image of Islam and refute the accusations directed against it.” Iqraa’s The Muslim Women’s Magazine program featured an interview of a three-and-a-half-year-old “real Muslim girl” about Jews. When the little girl was asked whether she liked Jews; she replied, “No.” Asked why not, she replied that Jews were “apes and pigs.” The moderator then asked. “Who said this?” And the child answered, “Our God.” “Where did He say this?,” asked the moderator. “In the Koran,” this three-and-a-half-year-old girl replied. At the close of the interview, the moderator stated approvingly: “No [parents] could wish for Allah to give them a more believing girl than she… May Allah bless her and both her father and mother.”
Tragically, this 3-and-a-half-year old girl’s Koranic reference is accurate—Koran 5:60 refers to the Jews as apes and pigs; Koran 2:65 and 7:166, as apes, only. These verses and both their classical and modern exegesis by the most authoritative Muslim Koranic commentators are meant to inspire sacralized Jew hatred.
For over a thousand years, since its founding in 792 C.E., Al-Azhar University in Cairo, Egypt, has served as the academic shrine—much as Mecca is the religious shrine—of the global Muslim community. Al Azhar University (and its mosque) represent the pinnacle of Islamic religious education.
A front page New York Times story published Saturday January 10, 2009, included extracts from the Friday sermon (of the day before) at Al Azhar mosque pronounced by Egyptian-government appointed cleric Sheik Eid Abdel Hamid Youssef. Referencing well-established Antisemitic motifs from the Koran (citations provided, below), Sheikh Youssef intoned,
Muslim brothers, God has inflicted the Muslim nation with a people whom God has become angry at [Koran 1:7] and whom he cursed [Koran 5:78] so he made monkeys and pigs [Koran 5:60] out of them. They killed prophets and messengers [Koran 2:61 / 3:112] and sowed corruption on Earth. [Koran 5:33 / 5:64] They are the most evil on Earth. [5:62 / 63]
Indeed the Koran’s overall discussion of the Jews is marked by a litany of their sins and punishments, as if part of a divine indictment, conviction, and punishment process. The Jews’ ultimate sin and punishment are made clear: they are the devil’s minions (4:60) cursed by Allah, their faces will be obliterated (4:47), and if they do not accept the true faith of Islam—the Jews who understand their faith become Muslims (3:113)—they will be made into apes (2:65/ 7:166), or apes and swine (5:60), and burn in the Hellfires (4:55, 5:29, 98:6, and 58:14-19).
The Koranic curse upon the Jews for (primarily) rejecting, even slaying Allah’s prophets (verses 2:61/3:112), including Isa/Jesus (or at least his “body double” 4:157-4:158), is updated with perfect archetypal logic in the canonical hadith: following the Muslims’ initial conquest of the Jewish farming oasis of Khaybar, one of the vanquished Jewesses reportedly served Muhammad poisoned mutton (or goat), which resulted, ultimately, in his protracted, agonizing death. And Ibn Saad’s sira account maintains that Muhammad’s poisoning resulted from a well-coordinated Jewish conspiracy.
It is worth recounting—as depicted in the Muslim sources—the events that antedated Muhammad’s reputed poisoning at Khaybar.
Muhammad’s failures or incomplete successes were consistently recompensed by murderous attacks on the Jews. The Muslim prophet-warrior developed a penchant for assassinating individual Jews, and destroying Jewish communities—by expropriation and expulsion (Banu Quaynuqa and B. Nadir), or massacring their men, and enslaving their women and children (Banu Qurayza). Just before subduing the Medinan Jewish tribe Banu Qurayza and orchestrating the mass execution of their adult males, Muhammad invoked perhaps the most striking Koranic motif for the Jews debasement—he addressed these Jews, with hateful disparagement, as “You brothers of apes.” Subsequently, in the case of the Khaybar Jews, Muhammad had the male leadership killed, and plundered their riches. The terrorized Khaybar survivors—industrious Jewish farmers—became prototype subjugated dhimmis whose productivity was extracted by the Muslims as a form of permanent booty. (And according to the Muslim sources, even this tenuous vassalage was arbitrarily terminated within a decade of Muhammad’s death when Caliph Umar expelled the Jews of Khaybar.)
Thus Maimonides (d. 1203), the renowned Talmudist, philosopher, astronomer, and physician, as noted by historian Salo Baron [from Baron’s essay entitled, “The Historical Outlook of Maimonides,” in Proc of the Amer Acad for Jewish Res, vol. 6, 1934-35, p. 82], emphasizes the bellicose “madness” of Muhammad, and his quest for political control. Muhammad’s mindset, and the actions it engendered, had immediate, and long term tragic consequences for Jews—from his massacring up to 24,000 Jews, to their chronic oppression—as described in the Islamic sources, by Muslims themselves:
Following an apparently prevalent usage [Maimonides] calls the founder of Islam a “madman,” [meshugga] with both religious and political aspirations, who failed to formulate any new religious ideas, but merely re-stated well-known concepts. Nevertheless, he attracted a large following and inflicted many wrongs upon the Jews, being himself responsible for the massacre of 24,000. Following his example the Muslims of the subsequent generations oppressed the Jews and debased them even more harshly than any other nation.
Muhammad’s brutal conquest and subjugation of the Medinan and Khaybar Jews, and their subsequent expulsion by one of his companions, the (second) “Rightly Guided” Caliph Umar, epitomize permanent, archetypal behavior patterns Islamic Law deemed appropriate to Muslim interactions with Jews. George Vajda’s seminal analysis of the anti-Jewish motifs in the hadith remains the definitive work on this subject. Vajda concluded that according to the hadith stubborn malevolence is the Jews defining worldly characteristic: rejecting Muhammad and refusing to convert to Islam out of jealousy, envy and even selfish personal interest, lead them to acts of treachery, in keeping with their inveterate nature: “…sorcery, poisoning, assassination held no scruples for them.” These archetypes sanction Muslim hatred towards the Jews, and the admonition to at best, “subject [the Jews] to Muslim domination,” as dhimmis, treated “with contempt,” under certain “humiliating arrangements.” Muslim eschatology, as depicted in the hadith, highlights the Jews’ supreme hostility to Islam. Jews are described as adherents of the Dajjâl-the Muslim equivalent of the Anti-Christ-or according to another tradition, the Dajjâl is himself Jewish. At his appearance, other traditions maintain that the Dajjâl will be accompanied by 70,000 Jews from Isfahan wrapped in their robes, and armed with polished sabers, their heads covered with a sort of veil. When the Dajjâl is defeated, his Jewish companions will be slaughtered — everything will deliver them up except for the so-called gharkad tree, as per the canonical hadith invoked by Imam Alzaree. Another hadith variant, which takes place in Jerusalem, has Isa (the Muslim Jesus) leading the Arabs in a rout of the Dajjâl and his company of 70,000 armed Jews. And the notion of jihad “ransom” extends even into Islamic eschatology — on the day of resurrection the vanquished Jews will be consigned to Hellfire, and this will expiate Muslims who have sinned, sparing them from this fate.
Two particularly humiliating “vocations” that were imposed upon Jews by their Muslim overlords in Yemen, and Morocco—where Jews formed the only substantive non-Muslim dhimmi populations—merit elaboration.
Moroccan Jews were confined to ghettos in the major cities, such as Fez (since the 13th century) called mellah(s) (salty earth) which derives from the fact it was here that they were forced to salt the decapitated heads of executed rebels for public exposition. This brutally imposed humiliating practice—which could be enforced even on the Jewish Sabbath—persisted through the late 19th century, as described by Eliezer Bashan:
In the 1870’s, Jews were forced to salt the decapitated heads of rebels on the Sabbath. For example, Berber tribes frequently revolted against Sultan Muhammad XVIII. In order to force them to accept his authority, he would engage in punitive military campaigns. Among the tribes were the Musa, located south of Marrakesh. In 1872, the Sultan succeeded in quelling their revolt and forty-eight of their captives were condemned to death. In October 1872, on the order of the Sultan, they were dispatched to Rabat for beheading. Their decapitated heads were to be exposed on the gates of the town for three days. Since the heads were to be sent to Fez, Jewish ritual slaughterers [of livestock] were forced to salt them and hang them for exposure on the Sabbath. Despite threats by the governor of Rabat, the Jews refused to do so. He then ordered soldiers to enter the homes of those who refused and drag them outside. After they were flogged, the Jews complied and performed the task and the heads of the rebels were exposed in public.
Yemenite Jews had to remove human feces and other waste matter (urine which failed to evaporate, etc.) from Muslim areas, initially in Sanaa, and later in other communities such as Shibam, Yarim, and Dhamar. Decrees requiring this obligation were issued in the late 18th or early 19th century, and re-introduced in 1913. Yehuda Nini reproduces an 1874 letter written by a Yemenite Jew to the Alliance Israelite in Paris, lamenting the practice:
…it is 86 years since our forefathers suffered the cruel decree and great shame to the nation of Israel from the east to sundown…for in the days of our fathers, 86 years ago, there arose a judge known as Qadi, and said unto the king and his ministers who lived in that time that the Lord, Blessed be He, had only created the Jews out of love of the other nations, to do their work and be enslaved by them at their will, and to do the most contemptible and lowly of tasks. And of them all…the greatest contamination of all, to clear their privies and streets and pathways of the filthy dung and the great filth in that place and to collect all that is left of the dung, may your Honor pardon the expression.
And when the Jews were perceived as having exceeded the rightful bounds of this subjected relationship, as in mythically “tolerant” Muslim Spain, the results were predictably tragic. The Granadan Jewish viziers Samuel Ibn Naghrela, and his son Joseph, who protected the Jewish community, were both assassinated between 1056 to 1066, and in the aftermath, the Jewish population was annihilated by the local Muslims. It is estimated that up to four thousand Jews perished in the pogrom by Muslims that accompanied the 1066 assassination. This figure equals or exceeds the number of Jews reportedly killed by the Crusaders during their pillage of the Rhineland, some thirty years later, at the outset of the First Crusade. The inciting “rationale” for this Granadan pogrom is made clear in the bitter anti-Jewish ode of Abu Ishaq, a well-known Muslim jurist and poet of the times, who wrote:
Bring them down to their place and return them to the most abject station. They used to roam around us in tatters covered with contempt, humiliation, and scorn. They used to rummage amongst the dung heaps for a bit of a filthy rag to serve as a shroud for a man to be buried in…Do not consider that killing them is treachery. Nay, it would be treachery to leave them scoffing.
Abu Ishaq’s rhetorical incitement to violence also included the line,
Many a pious Muslim is in awe of the vilest infidel ape
Moshe Perlmann, in his analysis of the Muslim anti-Jewish polemic of 11th century Granada, notes,
[Abu Ishaq] Elbiri used the epithet “ape” (qird) profusely when referring to Jews. Such indeed was the parlance.
The Moroccan cleric al-Maghili (d. 1505), referring to the Jews as “brothers of apes” (just as Muhammad, the sacralized prototype, had addressed the Banu Qurayza), who repeatedly blasphemed the Muslim prophet, and whose overall conduct reflected their hatred of Muslims, fomented, and then personally lead, a Muslim pogrom (in ~ 1490) against the Jews of the southern Moroccan oasis of Touat, plundering and killing them en masse, and destroying their synagogue in neighboring Tamantit. An important Muslim theologian whose writings influenced Moroccan religious attitudes towards Jews into the 20th century, al-Maghili also declared in verse, “Love of the Prophet, requires hatred of the Jews.”
Here is but a very incomplete sampling of barely known pogroms and mass murderous violence against Jews living under Islamic rule, across space and time, all resulting from the combined effects of jihadism, general anti-dhimmi, and/or specifically Antisemitic motifs in Islam: 6,000 Jews massacred in Fez in 1033; hundreds of Jews slaughtered in Muslim Cordoba between 1010 and 1015; 4,000 Jews killed in Muslim riots in Grenada in 1066, wiping out the entire community; the Berber Muslim Almohad depredations of Jews (and Christians) in Spain and North Africa between 1130 and 1232, which killed tens of thousands, while forcibly converting thousands more, and subjecting the forced Jewish converts to Islam to a Muslim Inquisition; the 1291 pogroms in Baghdad and its environs, which killed (at least) hundreds of Jews; the 1465 pogrom against the Jews of Fez; the late 15th century pogrom against the Jews of the Southern Moroccan oasis town of Touat; the 1679 pogroms against, and then expulsion of 10,000 Jews from Sanaa, Yemen to the unlivable, hot and dry Plain of Tihama, from which only 1,000 returned alive, in 1680, 90% having died from exposure; recurring Muslim anti-Jewish violence—including pogroms and forced conversions—throughout the 17th, 18th and 19th centuries, which rendered areas of Iran (for example, Tabriz) Judenrein; the 1834 pogrom in Safed where raging Muslim mobs killed and grievously wounded hundreds of Jews; the 1888 massacres of Jews in Isfahan and Shiraz, Iran; the 1910 pogrom in Shiraz; the pillage and destruction of the Casablanca, Morocco ghetto in 1907; the pillage of the ghetto of Fez Morocco in 1912; the government sanctioned anti-Jewish pogroms by Muslims in Turkish Eastern Thrace during June-July, 1934 which ethnically cleansed at least 3000 Jews; and the series of pogroms, expropriations, and finally mass expulsions of some 900,000 Jews from Arab Muslim nations, beginning in 1941 in Baghdad (the murderous “Farhud,” during which 600 Jews were murdered, and at least 12,000 pillaged)—eventually involving cities and towns in Egypt, Morocco, Libya, Syria, Aden, Bahrain, and culminating in 1967 in Tunisia—that accompanied the planning and creation of a Jewish state, Israel, on a portion of the Jews’ ancestral homeland.
At present, the continual, monotonous invocation by Al Azhar clerics of Antisemitic motifs from the Koran (and other foundational Muslim texts) is entirely consistent with the published writings, and statements of Sheikh Muhammad Sayyid Tantawi—Grand Imam of this pre-eminent Islamic religious institution since 1996, until his recent death on March. Tantawi’s case illustrates the prevalence and depth of sacralized, “normative” Jew hatred in the contemporary Muslim world. Arguably Islam’s leading mainstream cleric, Grand Imam Sheikh Tantawi, embodies how the living legacy of Muslim anti-Jewish hatred, and violence remains firmly rooted in mainstream, orthodox Islamic teachings, not some aberrant vision of “radical Islam.”
Tantawi’s Ph.D. thesis [Banu Israil fi al-Quran wa-al-Sunnah] Jews in the Koran and the Traditions was published in 1968-69, and re-published in 1986. Two years after earning his Ph.D., Sheikh Tantawi began teaching at Al-Azhar. In 1980 he became the head of the Tafsir [Koranic Commentary] Department of the University of Medina, Saudi Arabia—a position he held until 1984. Sheikh Tantawi became Grand Mufti of Egypt in 1986, a position he was to hold for a decade, before serving as the Grand Imam of Al Azhar beginning in 1996, for the last 14 years of his life.
My book The Legacy of Islamic Antisemitism includes extensive first time English translations of Tantawi’s academic magnum opus. Tantawi wrote these words in his 700 page treatise, rationalizing Muslim Jew hatred:
[The] Koran describes the Jews with their own particular degenerate characteristics, i.e. killing the prophets of Allah [Koran 2:61 / 3:112], [and see Sheikh Saqr’s Koranic citations, above] corrupting His words by putting them in the wrong places, consuming the people’s wealth frivolously, refusal to distance themselves from the evil they do, and other ugly characteristics caused by their deep-rooted lasciviousness…only a minority of the Jews keep their word…[A]ll Jews are not the same. The good ones become Muslims [Koran 3:113], the bad ones do not.
Tantawi was apparently rewarded for this scholarly effort by subsequently being named Grand Imam of Al-Azhar University. These were the expressed, “carefully researched” views on Jews held by the nearest Muslim equivalent to a Pope—a man who for 14 years headed the most prestigious center of Muslim learning in Sunni Islam, which represents some 85 to 90% of the world’s Muslims. And Sheikh Tantawi never mollified such hatemongering beliefs after becoming the Grand Imam of Al-Azhar as his statements on “ dialogue “ (January 1998) with Jews, the Jews as “ enemies of Allah, descendants of apes and pigs “ (April 2002), and the legitimacy of homicide bombing of Jews (April 2002), made clear.
Tantawi’s statements on dialogue, which were issued shortly after he met with the Israel’s Chief Rabbi, Israel Meir Lau, in Cairo, on December 15, 1997, provided him another opportunity to re-affirm his ongoing commitment to the views expressed about Jews in his Ph.D. thesis:
…anyone who avoids meeting with the enemies in order to counter their dubious claims and stick fingers into their eyes, is a coward. My stance stems from Allah’s book [the Koran], more than one-third of which deals with the Jews…[I] wrote a dissertation dealing with them [the Jews], all their false claims and their punishment by Allah. I still believe in everything written in that dissertation. [i.e., Jews in the Koran and the Traditions, cited above]
Unfortunately, Tantawi’s antisemitic formulations are well-grounded in classical, mainstream Islamic theology. However, understanding and acknowledging the Koranic origins of Islamic antisemitism is not a justification for the unreformed, unrepentant modern endorsement of these hateful motifs by Tantawi—with predictably murderous consequences. Within days of the Netanya homicide bombing massacre on a Passover seder night, March 27, 2002, for example, Sheikh Tantawi issued an abhorrent sanction (April 4, 2002) of so-called “martyrdom operations,” even when directed at Israeli civilians.
And during November, 2002 (“Tantawi: No Antisemitism” Associated Press 11/19/2002), consistent with his triumphant denial, Sheikh Tantawi made the following statement in response to criticism over the virulently antisemitic Egyptian television series (“Horseman Without a Horse”), based on the Czarist Russia forgery, “The Protocols of the Elders of Zion”:
Suppose that the series has some criticism or shows some of the Jews’ traits, this doesn’t necessitate an uproar…The accusation of antisemitism was invented by the Jews as a means to pressure Arabs and Muslims to implement their schemes in the Arab and Muslim countries, so don’t pay attention to them
January 22, 2008, it was reported that Tantawi cancelled what would have been an historic visit to the Rome synagogue by the imam of Rome’s mosque (Ala Eldin Mohammed Ismail al-Ghobash). The putative excuse for this cancellation was Israel’s self-defensive stance—a blockade—in response to acts of jihad terrorism (rocket barrages; attempted armed incursions) emanating from Gaza. The Italian newspaper Corriere della Sera, commenting aptly about these events, observed that the cancellation proved, “…even so called Muslim moderates share the ideology of hate, violence and death towards the Jewish state.” Al Azhar, Corriere della Sera, further argued, which constituted a “Vatican of Sunni Islam,” had in effect issued “a kind of fatwah.” The paper concluded by noting that “What the Cairo statement really means is that Muslim dialogue with Jews in Italy is only possible once Israel has been eliminated.”
The intellectually honest assessment and understanding of Islamic antisemitism, and the anti-Jewish violence it begets must begin with an unapologetic analysis of the motifs of Jew hatred contained in the foundational texts of Islam (i.e., Koran, hadith, and sira), while identifying those, like Sheikh Tantawi, who, continue to preach and sanction this religious bigotry, regardless of their “stature.”
Note: The question and answer section is not in the prepared text, so you may want to watch the lecture.
This is important advice. During that section of the lecture Bostom correctly identifies the prerequisite for all meaningful dialogue with Islam as deriving from a belief in and respect for Freedom of Conscience.
Here at Gates of Vienna and elsewhere there continues to be at least some degree of dispute regarding the source of man’s inalienable rights. Some have taken the position that they can only be endowed by a Creator and that there is no secular way of positing those rights.
Just as factionalism and internecine dispute fracture Muslim unity, so do these same divisive forces continue to fragment any attempt at joining this world’s legitimate spiritual institutions − of which Islam is most clearly not a member − into an alliance with secular groups that will pose some sort of cohesive opposition against shari’a and its intensely discriminatory set of laws.
The philosopher, Ayn Rand, places this concept of human rights into useful context:
A “right” is a moral principle defining and sanctioning a man’s freedom of action in a social context. There is only one fundamental right (all the others are its consequences or corollaries): a man’s right to his own life. Life is a process of self- sustaining and self-generated action; the right to life means the right to engage in self-sustaining and self-generated action-which means: the freedom to take all the actions required by the nature of a rational being for the support, the furtherance, the fulfillment and the enjoyment of his own life. (Such is the meaning of the right to life, liberty and the pursuit of happiness.)
The concept of a “right” pertains only to action—specifically, to freedom of action. It means freedom from physical compulsion, coercion or interference by other men.
Thus, for every individual, a right is the moral sanction of a positive—of his freedom to act on his own judgment, for his own goals, by his own voluntary, uncoerced choice. As to his neighbors, his rights impose no obligations on them except of a negative kind: to abstain from violating his rights.
If one posits that only God can confer a right to exist and that man, in and of himself, does not possess that intrinsic right, then the door is opened for every Tom, Dick and Harry to dispute whose God is the only True God™ and that is where millennia of bloodshed begin.
Once the Right to Life has been established, Freedom of Conscience is implicit. Little else is required save that he abstain from violating the rights of his neighbor.
That Islam openly and constantly violates the rights of its neighbors provides a fundamental insight into just how divorced it is from upholding any universality of Human Rights. That Islam routinely denies such an agenda provides an even more important window upon the quintessential evil that it represents and inflicts upon our world.
This is why Bostom is absolutely correct in identifying Freedom of Conscience as the deal-breaker that it most certainly is. For Islam to administer the death penalty for apostasy is a declaration that all other beliefs are of no consequence and, therefore, once a Muslim always a Muslim. How is it then that any other religion should recognize Islam for anything other than abject tyranny?
This is where the picture gets exceedingly grim. By its own lights, Islam will never recognize the equality of other faiths because to do so means that it could no longer impose capital punishment for apostasy. Disavowing its own supremacy would amount to a frank admission that Allah is not chief among all gods and Mohammad is not the ultimate prophet. Doing so would remove any and all justification for imposing the global caliphate and “rescuing” dar al-harb from its unconverted state.
As I have noted before, Islam’s story has “terribly unhappy ending” written all over it. Bostom very capably gets to the root of this matter by identifying the disrespect for Freedom of Conscience that all devout Muslims must maintain. To expect that the entire world will somehow tolerate such contempt for what, by all measures, is held in equal regard by them as Muslims feel for Islam is the height of hubris and worthy only of our collective scorn.
There is also no way on earth that such a difference in opinion can be settled with anything but violence on a scale that will dwarf both World Wars combined.