There has been much less halachic literature written about Islam compared to Christianity. It has been suggested that this is due, in part, to the fact there has not been in the way of substantial polemics directed at Islam.<ref>Much of this article is based on 'Islam and the halakhahalacha'' in ''Judaism: A Quarterly Journal of Jewish Life and Thought'', 6/22/1993, Author: Shapiro, Marc B.</ref>
==Islam and the halakhahhalachah==
According to Jewish Law, both Jews and non-Jews were forbidden to worship idols, a category which also includes certain forms of polytheism. This prohibition is required as part of the Seven Laws of Noah. Once the doctrine of the Trinity became known to the Rabbis, it was generally regarded as polytheism, although with some exceptions.<ref>See Jacob Katz, Halakhah Halachah ve-Kabbalah (Jerusalem, 1986), pp. 291-310.</ref> In the last few hundred years with the Christian reformation, the emergance of non-trinitarian movements, and appearance for the first time of "Noahides" has inspired a great deal of responsa in this matter. Partly this is to a closer examination of theological issues, and partly this had to do with dealing with the diversity of thought that had sprung up within Christian and former Christian groups. Under the laws of avodah zara, idolaters are potentially subject to the death penalty. The general concensus of halacha was that while Christianity was similar to avodah zara, it was something less and never qualified for capital punishment.<ref>For a recent discussion, see Louis Jacobs, "Attitudes Toward Christianity in the HalakhahHalachah," in Ze'ev W. Falk, ed., Gevuroth Haromah (Jerusalem, 1987), pp. xvii-xxxi. The standard treatment of Jewish attitudes towards Christianity remains Jacob Katz, Exclusiveness and Tolerance (Oxford, 1961).</ref>
===Midrashim===
Early authorities characterized Islam as idolatrous, based on early rulings concerning Christianity and whatever information was available concerning of the emerging faith. There was a widespread perception that an idol was to be found in the Kaaba. For example Midrash Lekah Tov regarded Mecca as the name of the Islamic <ref>Midrash Lekah Tov (Jerusalem, 1960), Vol. 2, p. 250</ref> Based on this this R. Menahem Meiri, R. Abraham Sofer (son of the Hatam Sofer) and Sefer ha-Eshkol rule that it was forbidden to drink or even obtain benefit from wine handled by a Muslim. According to them, there was no difference in the halakhic halachic status of wine handled by a Muslim or an idolater.<ref>See R. Menahem Meiri, Bet ha-Behirah: Avodah Zarah, Abraham Sofer, ed. (Jerusalem, 1964), p. 214 (quoting R. Joseph ibn Migash), and Sefer ha-Eshkol, Z.B. Auerbach, ed. (Halberstadt, 1865), section 3, p. 150. (It should be noted that some scholars question the authenticity of this edition of Sefer ha-Eshkol.)</ref> See also Simhah Assaf,<ref>Simhah Assaf, ed., Teshuvot ha-Geonim (Jerusalem, 1929), no. 266,</ref> rules that wine handled by a Muslim is forbidden for use as if it was touched by a Christian. However, from the reason given in this responsum, one cannot conclude that a Muslim was viewed as an idolater. Nahmanides made a distinction between Muslim wine and Jewish wine which was touched by a Muslim. Some achronim like the Birkei Yosef<ref>R. Hayyim Joseph David Azulai, Birkei Yosef: Shiyure Berakhah Berachah (Jerusalem, no date), Yoreh Deah 122: 1.</ref> and She'elot u-Teshuvot Tashbez<ref>R. Simeon ben Zemah Duran, She'elot u-Teshuvot Tashbez (Lemberg, 1891), vol. 2, no. 48</ref> ruled that the practice was not to receive any benefit from wine handled by a Muslim. In the ninth century, R. Zemah Gaon disagreed and ruled that a Jew was permitted to obtain benefit from wine with which a Muslim came into contact.
===Geonim===
Most of the rishonim held that Islam was not idolatry, however they bring another factor into play. Due to the need to prevent socialization with the Muslims - apparently even non-idolatrous Muslims - is given by the Talmud as a further reason to forbid consumption of their wine,<ref>need source</ref> Based on this R. Zemah Gaon ruled that even though one could benefit from Muslim wine, it was still unfit to be drunk by a Jew.<ref>Hemdah Genuzah (Jerusalem, 1863), no. 114.</ref> Similar rulings were also made by Geonim Kohen Zedek,<ref>Joel Muller, ed., Halakhot Halachot Pesukot min ha- Geonim (Cracow, 1893), no. 25.</ref> Sar Shalom,<ref>David Casell, ed., Teshuvot Geonim Kadmonim (Bnei Brak, 1986), no. 46.</ref> Nahshon,<ref>Simha Hasida, ed., Shibbolei ha-Leket (Jerusalem, 1988), Vol. 2, p. 20.</ref> and other important rabbonim.<ref>See the sources quoted by Hanokh Hanoch Albeck in the notes to his edition of Sefer ha-Eshkol (Jerusalem, 1938), pp. 77-78.</ref> However, R' Yizhak Rafael in his Sefer ha-Manhig, ruled that such wine was permissible for drinking.<ref>See Yizhak Rafael, ed., Sefer ha-Manhig (Jerusalem, 1978), Vol. 2, p. 660, and Albeck, loc. cit. Rabbenu Nissim, She'elot u-Teshuvot R. Nissim ben Gerondi, ed. Kleon Feldman (Jerusalem, 1984), p. 45</ref> He says that "perhaps it is permissible" to drink Muslim wine in a setting not conducive to socializing. See also the sources quoted by R. Joseph Messas, Mayim Hayyim (Jerusalem, 1985), Vol. 2, Yoreh Deah, no. 66, where it is explained why certain authorities disregard the Geonic view that permits one only to obtain benefit from this wine but does not allow one to drink it. See esp. p. 159: "There is no unity [of G-d] like the unity found in Islam; therefore, one who forbids [drinking] wine which they have handled turns holy into profane by regarding worshippers of G-d as worshippers of idols, G-d forbid." On the other hand kabbalists like R. Joseph Hayyim, tried to show that Islamic monotheism was far removed from the monotheism of Judaism<ref>See, e.g., R. Joseph Hayyim, Da'at u-Tevunah (Jerusalem, 1965), pp. 25b-26a.</ref>
The basis for these rulings was the concensus of halachic opinion by the Gaonim that Islam as a religion was not to be regarded as idolaty. However, since all of these Geonim were concerned with a specific halachic issue, they did not rule on any of the larger questions which deal with the relation of Judaism to Islam. Althought the Geonic responsa in general which show great regard for Islamic civil law<ref>see H.Z. Hirschberg, "Arkhaot Archaot shel Goyim Biyemei ha-Geonim," in S.J. Zevin and Zerab Warhaftig, eds., Mazkeret (Jerusalem, 1962), pp. 493-506.</ref>
===Rishonim===
Maimonides strongly put forth the view that Muslims were not idolaters. Although, to be sure, Islam was heresy,<ref>See Hilchot Teshuvah 3:8 (uncensored version).</ref> this did not stop Maimonides from expressing a positive view about Islam - or even about Christianity, which he considered to be idolatry.<ref>Regarding Christianity, see the uncensored versions of his commentary to Mishnah Avodah Zarah 1:3 and Hilkhot Hilchot Akum 9:4.</ref> He ruled that although Islam and Christianity are both in error, they still have some value in that they prepare the world eventually to accept the true religion, namely Judaism.<ref> Hilkhot Melakhim Hilchot Melachim 11:4 (uncensored version): All those words of Jesus of Nazareth and of this Ishmaelite [i.e., Muhammed] who arose after him are only to make straight the path for the messianic king and to prepare the whole world to serve the Lord together. As it is said: "For then I will change the speech of the peoples to a pure speech so that all of them shall call on the name of the Lord and serve him with one accord" (Zephaniah 3:9) </ref>
In Maimonides' system there was one point on which Christianity, although idolatrous, actually stood above Islam. The Talmud states that it is forbidden to teach Torah to Gentiles, and this interdiction is clasified as halacha by Maimonides. However, he makes an exception for Christians, because they believe in the same text of the Bible as the Jews and it is thus possible that, after having studied, they will recognize the error of their ways. For Muslims, however, because they do not accept that the five books of Moses are Divine, such a possibility is not to be considered. It is, therefore, forbidden to teach them Torah.<ref>Teshuvot ha-Rambam, ed., Joshua Blau (Jerusalem, 1989), no. 149.</ref>
However from this ruling, one can conclude nothing about the basic worth of Christianity vis-a-vis Islam. The prohibition to teach Torah to Muslims was due to the specific reason cited, and did not speak to any of the broader issues involved in evaluating their religion. In appears that it is Islam that was more favorable in Maimonides' eyes. As we have seen, according to him, both Christianity and Islam have a positive role to play in the world. However, with regard to Islam, despite certain critical comments regarding Muhammed,<ref> A.S. Halkin, ed., Moses Maimonides' Epistle to Yemen (New York, 1952), pp. 14, 36. Maimonides also refers to Muhammad as "the unfit one" (pasul), see Ibid., p. 38. See also Yehuda Shamir, "Allusions to Muhammed in Maimonides' Theory of Prophecy in his Guide," Jewish Quarterly Review 54 (1974): 212-224, and George F. Hourani, "Maimonides and Islam," in William M. Brinner and Stephen D. Ricks, eds., Studies in Islamic and Judaic Traditions (Atlanta, 1986), pp. 153-158; Netanel b. Isaiah, Maor ha-Afelah, ed., Joseph Kafah (Jerusalem, 1957), p. 121; Hayyim Vital as quoted in Saul Cohen, Lehem ha-Bikkurim [reprinted Bnei Brak, 1981], appendix, p. 14.</ref> the fact that Islam is not idolatry creates a crucial distinction between it and Christianity and leads to numerous consequences, both in law and theology. [[David Novak]] argues that this explains Malmonides' belief that Muslims, as sons of Ishmael, are required to circumcize their sons.<ref>Hilkhot Melakhim Hilchot Melachim 10:8; David Novak, "The Treatment of Islam and Muslims in the Legal Writings of Maimonides," in Brinner and Ricks, Op. cit., pp. 240ff.</ref> Maimonides rules that although a Jew may not obtain benefit from wine handled by a Christian, that is not the case with regard to a Muslim. However, Maimonides does agree with the view of the Geonim that it is still not permissible to drink this wine. According to Maimonides, this ruling was supported by "all the Geonim"<ref>Hilkhot Hilchot Ma'akhalot achalot Asurot 11:7; Teshuvot ha- Rambam, no. 269</ref> According to R. Asher of Montanzon (14th century), Sefer ha-Pardes (Jerusalem, 1985), p. 6, Maimonides saw the works of "all the Geonim." The Radbaz was of the same opinion <ref>R. David ibn Zimra (1479-1573), She'elot u- Teshuvot Radbaz (New York, no date), no. 281, and Azulai, Birkei Yosef, Yoreh Deah 16:3.</ref> However, it is not clear as the the meaning of this as there were Geonim who do not agree with this position<ref>Cf. Tur, Yoreh Deah, 124</ref>, Nahmanides says that "some Geonim" agree with the law as codified by Maimonides.<ref>Nahmanides, Hiddushei ha-Ramban to Avodah Zarah, ed., M. Hershler jerusalem, 1970), column 237</ref> and, as we have already noted, this stringency had nothing to do with Islam per se but was to prevent socialization with non-Jews generally.
===Ovadiyah the Proselyte===
However Maimonides' supported Ovadiyah over his teacher.
:The Ishmaelites are not at all idolaters; [idolatry] has long been severed from their mouths and hearts; and they attribute to God G-d a proper unity, a unity concerning which there is no doubt. And because they lie about us, and falsely attribute to us the statement that God G-d has a son, is no reason for us to lie about them and say that they are idolaters . . . And should anyone say that the house that they honor [the Kaaba] is a house of idolatry and an idol is hidden within it, which their ancestors used to worship, then what of it? The hearts of those who bow down toward it today are [directed] only toward Heaven . . . [Regarding] the Ishmaelites today - idolatry has been severed from the mouths of all of them [including] women and children. Their error and foolishness is in other things which cannot be put into writing because of the renegades and wicked among Israel [i.e., apostates]. But as regards the unity of God G-d they have no error at all.
R. Hayyim Benveniste,<ref>Dina de-Hayya (Constantinople, 1742), Vol. 1, pp. 51a- 51b</ref> points out that Maimonides' view of Islam explains why he was able to act as a physician in Egypt. Had Islam been idolatrous, he would not have been permitted to do so, since he codifies that "it is forbidden to give medical aid to an idolater even for hire"<ref> (Hilkhot Hilchot Akum 10:2).</ref>
===Islamic practice no longer idolatrous===
===Muslim as Ger Toshav===
If Muslims are not idolators, then why are they not [[Ger Toshav]]? Maimonides opinion was of the opinion that a Muslim cannot be a [[Ger Toshav]],<ref>Hilkhot Melakhim Hilchot Melachim 8:11.</ref> Because it is forbidden for a Gentile to follow the dictates of Islam. He rules according to the view that any non-Jewish religious system is illicit and the only alternatives for non-Jews are conversion or observance of the Seven Laws of Noah which, by definition, exclude any other religious system.<ref>Hilkhot Melakhim Hilchot Melachim 10:9 (and see the analysis of R. Zvi Hirsch Chajes, Kol Sifrei Maharatz Chajes [Jerusalem, 1958], Vol. 2, p. 1036). This crucial point was overlooked by Novak, Op. cit., pp. 233ff. It is true that Chajes expresses a much more tolerant viewpoint in Op. cit., Vol. 1, pp. 483-491; however, this section was written in response to the 1840 Damascus Affair, and its apologetic nature does not appear to reflect Chajes' true opinion.</ref>
Although almost all achronim agree with Maimonides that Islam is not idolatry, most disagree that any non-Jewish religious system is illicit by definition.
In a medieval commentary attributed to the famous sage, Rabbi Nissim Gerondi (c. 1310-1375), but possibly written by another scholar, one finds R. Nissim's discussion of Christians bowing to holy objects and Muslims bowing to Muhammed. Although the comment is not entirely clear, it appears to be saying that even though the Muslims do not turn Muhammed into a GodG-d, one must regard their actions of bowing down to him as idolatry, thus putting them in the category of idolaters.<ref>Hiddushei ha-Ran (Jerusalem, 1958), to Sanhedrin 61b. Benveniste, Op. cit., p. 20a, says that R. Nissim's view is "a great novelty." See also P'ri Hadash, Yoreh Deah, 19:6.</ref> This is a complete reversal Maimonides' view and it is unusual that there is no reference to Maimonides. In any event, we have reason to beleive that R. Nissim did not hold to this view, and we are in possession of a responsum of his in which he declares unambiguously that Islam is not a form of idolatry.<ref>She'elot u-Teshuvot R. Nissim ben Gerondi, p. 45. R. Nissim repeats this view in his commentary to Alfasi, Avodah Zarah, p. 26b in the Alfasi pages.</ref> Although some scholars have attempted to reconcile these two views, for exemple R. Eliezer Waldenberg.<ref>R. Eliezer Waldenberg, Ziz Eliezer (Jerusalem, 1990), vol. 18, no. 47</ref>
===The Hajj and Facing Mecca===
71:1 We sent Noah to his People: "Do thou warn thy People before there comes to them a grievous Penalty."
==Sheikh Sheich Palazzi's Speech at the Conference on Noahide Council==
Earlier in the day, several speakers addressed issues surrounding the B'nai Noah movement as part of a conference on the establishment of the B'nai Noah Council.
Sheikh Sheich Abdul Hadi Palazzi, a leader of the Italian Muslim Assembly, addressed the assembly, speaking about B'nai Noah in Islam: "Islamic law holds within it the seven laws of Noah and can be taught correctly to the Muslims of the world... I remember reading that a new Sanhedrin was created in Jerusalem [and] my impression was very positive - I thought maybe something new had been created to allow the Jewish people to project moral and legal clarity to counterbalance the lack of it in our world."
Palazzi added that the project of creating a council of Noahide teachers would hopefully counter the negative educational effect of the Gaza withdrawal, "which taught the opposite to my people - it convinced many that only terrorism works."
* M. Steinschneider, Polemische und apologetische Literatur in arabischer Sprache, zwischen Muslimen, Christen und Juden (Leipzig, 1877).
* Ronald Kiener, "The Image of Islam in the Zohar," Mehkerei Yerushalayim be-Mahshevet Yisrael 9 (1989): 43-65 (English section)
* Abraham Schreiber, "Yahas Hakhmei Hachmei Yisrael le-Istam," in Itamar Warhaftig, ed., Minhah le-Ish (Jerusalem, 1991), pp. 276-292.
* Regarding Karaite attitudes, see Haggai Ben-shammai, "The Attitude of Some Early Karaites Towards Islam," in Isadore Twersky, ed., Studies in Medieval Jewish History and Literature (Cambridge, Mass., 1984), Vol. 2, pp. 1-40.
* Regarding Islamic influence on Jewish practice, Naphtali Wieder, Hashpa'ot Islamiyyot al ha-Pulhan ha-Yehudi (Oxford, 1947).
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42 Changes - Wikinoah English
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
Warning: Cannot modify header information - headers already sent by (output started at /home/bpilant613/public_html/w/extensions/MobileFrontend/includes/diff/InlineDiffFormatter.php:103) in /home/bpilant613/public_html/w/includes/WebResponse.php on line 42
