Muslim antisemitism: Dangerous but modern

 https://blogs.timesofisrael.com/muslim-antisemitism-dangerous-but-modern/

Yet even while recognizing the severity of this phenomenon, several clarifications must be made. First, not all Arabs and Muslims, whether in Israel, the Middle East, or Europe, hate Jews. It is no coincidence that Israel has already signed peace treaties with six Arab and Muslim countries, and there is active discussion of additional agreements. Second, not all hostility toward Israel, especially among Palestinians, stems from antisemitism. Sometimes it does, as we saw clearly and horrifically with Hamas, but often it arises from the political, historical, or national conflict itself. This is still a dangerous phenomenon, which Israel has every right to resist, but it is not necessarily antisemitic, and recognizing that distinction is crucial.

And there is another important point: Contrary to common perception, antisemitism in the Arab and Muslim world is neither inherent nor ancient, but rather a relatively modern phenomenon. Extensive research by leading scholars of Islam and the Middle East, among them the late Bernard Lewis, Emmanuel Sivan, and Esther Webman, shows clearly that this phenomenon took shape only in the late 19th century. It did not originate with Muhammad or with the Quran.

So when and why did the relative tolerance of Muslims toward Jews come to an end? And when and under what circumstances did antisemitism in the Arab and Muslim world begin to rise? The answer lies in the late 19th century, when several processes occurred at once.

In sum, antisemitism in the Arab and Muslim world is a dangerous but modern phenomenon. It is not eternal, not ancient, and not an inevitable fate. Precisely for that reason, it can and must be confronted, accurately and responsibly. Countries with which Israel has made peace have not only ceased to threaten it but have also opened their doors to Israeli visitors. Such a distinction is not only a matter of fairness toward a vast, complex, and diverse Muslim world, but also a way to avoid falling into the trap of despair – the feeling that “the whole world is against us” –and, just as importantly, to preserve a measure of hope.