A Muddled Definition of Islamophobia Undermines Real Efforts to Combat Bigotry

Yesterday, the British parliament debated a proposed definition of Islamophobia, one that would have potential legal ramifications. To the British Muslim writer Ed Husain, the term is itself a flawed one, often employed in such a way as to detract from serious efforts to counter the very real problem of anti-Muslim bigotry in the UK. He argues, in a brief submitted to the House of Commons, against adopting the definition:

[B]y officially [recognizing] the offense of “Islamophobia,” we open the door to the worst consequences. The German judge who refused to grant a Muslim woman a divorce from her abusive husband in 2007 did so on the grounds that [his behavior] was culturally acceptable and sanctioned by the Quran. Many more such incidents will become normal for fear of accusations of racism and Islamophobia. . . . As a Muslim, I could be branded an “Islamophobe” and prosecuted, possibly jailed, for questioning interpretations of the Quran that continue to discriminate against women in regard to violence, divorce, custody, or inheritance.

Among the muddled thinking behind the creation of the term “Islamophobia,” writes Husain, is a flawed parallel with anti-Semitism:

[While] anti-Semitism [is] based on untruths and . . . directed against a specific people, Islamophobia is about ideas, beliefs, and attitudes. [Furthermore], the Jewish population in Britain is around 280,000, while the Muslim population is around three million. Jews are not an evangelical or proselytizing community, while an increasingly visible number of Muslim activists in Britain are hell-bent on mass conversions to their brand of hardline Islam. To shield this phenomenon from scrutiny for fear of insult or consequence is to lose the battle of ideas before we even begin.

Anti-Semitism, [moreover], is based on outright fabrications that have haunted Europe for centuries: the historical specter of blood libels, the Protocols of the Elders of Zion, the lie of Jewish conspiracies. However, the “phobia” of Islam is based on real acts of violence that have been committed and justified in the name of the religion in opposition to the moderate Islam practiced by hundreds of millions around the globe. In 2015, nearly three- quarters of terrorist attacks were perpetrated by the global Islamist movements. . . .

Read more at Spectator

More about: Anti-Semitism, Islamism, Islamophobia, United Kingdom

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society