Anti-Semitism, Islamophobia and Unhealthy Hate Politics

The Mayor of London has set aside £875,000 for more than 20 grassroots projects to fight hate crime, intolerance and extremism in London. City Hall says the funding has been earmarked to tackle far-right and Islamic extremism while teaching young people how to safely intervene in hate crime and recognize harmful misinformation online. Organizations which will receive funding include the Anne Frank Trust and Tech Against Terrorism.

More than 21,200 hate crime incidents were recorded in London in the past 12 months, a reduction on the previous year, according to the Metropolitan Police.

People who hate religion in general, and Islam and Judaism in particular, often attack Jews and Muslims by claiming that circumcision is a cruel, barbaric religious ritual lacking any positive outcome. Others attack it on secular humane grounds as a needless, cruel procedure. And some attack circumcision for hidden political reasons of anti-Semitism and Islamophobia.

For example, a cartoon in one of Norway’s largest newspapers has compared circumcision to pedophilia, amid a debate in that country over whether to ban the religious practice of circumcision.

The cartoon depicts a disheveled man talking to Jewish and Muslim protesters holding signs reading “Yes to circumcision” and “Freedom of religion.” The man responds, “I understand exactly how it is with you! I also get messages from invisible men in the sky to play around with small kids’ penises!”

The push to ban circumcision is led by the anti-immigrant Progress Party, a junior member of the Norway’s governing coalition. The party voted at its annual convention on Saturday to support a law banning the practice, which it claimed was a violation of human rights and caused physical and mental harm to children.

Jews and Muslims have always known that doing something that God wants Muslims and Jews to do must be good. But in the last few years scientists have discovered that a benefit of circumcision is that it provides heterosexual men with considerable protection against infection by HIV and other sexually transmitted viruses. Christian men in Africa are now being urged by doctors to become circumcised.

A more recent discovery is that uncircumcised men harbor more bacteria around the head of the penis than do circumcised men, and the mix of microbial species is decidedly different in the two groups. These changes in microbial numbers and diversity may explain why circumcised men are less likely to get infected with HIV.

The report in mBio, finds that when the foreskin is removed from the head of the penis, resident microbes become exposed to oxygen and many bacteria flee the scene. The scientists suggest that high amounts of bacteria, and the presence of poorly understood anaerobic microbes in uncircumcised men, might contribute to inflammation, which would facilitate infection by HIV lodged in the foreskin.

Of course, Muslims and Jews have been circumcising their sons for many centuries; long before any human knew of the medical benefit of this religious duty. For most religious Jews and Muslims, it comes as no surprise that a traditional religious duty should have beneficial physical effects.

Muslim and Jewish philosophers have long debated the following question: are all religious laws rational (meaning that if we had enough knowledge we could rationally understand why everyone should obey these laws for our own benefit); or are some/most religious laws transrational, spiritual laws that help the members of each religion become closer to God in a way special to that particular religion.

Muslim philosophers like Al-Kindi (801-873), Al-Farabi (870-950), Al-Biruni (973-1048), Ibn Sina (980-1047), Al-Ghazali (1058-1111), and Ibn Rushd (1126-1198) debated this question, Jewish philosophers also did so in the same way. People who know the teachings of various Muslim philosophers will see how similar the following Rabbis are to Muslim philosophers.

Saadia Gaon (882-942), thought some of the commandments are an obligation because they are required by reason; while other commandments are transrational and given only through revelation. The latter must be accepted for no other reason than they were proclaimed by God.

Bachya ibn Pakuda (11 century), whose outlook was very similar to that of his Sufi friends, combined Saadia’s division of the commandments with his own focus on “duties of the body” and “duties of the heart”. Bodily duties are of two kinds: duties of reason, and duties neither demanded nor rejected by reason (like the prohibition of eating milk and meat together).

The “duties of the heart,” are intellectual reasons or emotional reasons, such as trusting and loving God. For Bachya, commandments with no apparent reason are simply opportunities for spiritual growth through acts of holiness, reverence and love that are intended to bring our souls closer to God.

Judah HaLevi (1075-1141), a poet and philosopher, classified the commandments under three headings: rational laws which had to do with belief in God and ethical justice; governmental laws having to do with the general functioning of a society; and revealed divine laws whose function was to elevate people, especially Jews, to commune with God.

Maimonides (1135-1204), perhaps the greatest of all Jewish philosophers, did not distinguish between so-called “rational” and trans-rational laws. In his opinion, all of the commandments in the Torah had useful purposes and reasons for the welfare of the soul or the body. If we cannot explain the reasons rationally it is because we do not have enough knowledge. Perhaps future generations will understand.

Nachmanides (1194-1270), a mystically inclined commentator on the Torah, maintained that there was a reason for every commandment in the Torah, although many of the reasons were transrational and would only become clear on Judgment Day or in the world to come.

I believe that most, but not all, of the ethical commandments in each revealed religion are very similar to each other. Any person who lives up to the teachings of love, peace, compassion and goodness in his or her own religion will not behave very differently from good, kind, loving people in other religions.

Religions differ primarily, although not entirely, in their spiritual activities: holy days, prayers, dietary rules etc. in the same way that loving couples treat each other similarly, but vary greatly in the forms that they use to express their love.

These forms are very important and unique to each couple because love resides in specific details. The same principle applies to religion. As the great Muslim poet Rumi says: “Ritual prayer differs in every religion, but belief never varies.”

This also means that belief/faith is a constant that expresses itself in every religion’s ritual and prayer in an unique and special way. The commandments we cannot rationally explain are the ones best suited for expressing our love; because they are unique to each religion’s prophet’s words and acts. Universal reason sees benefits; unique loving relationships see values.

Thus, the benefit of sexual intercourse for a married couple is in the possibility of having children. The value of sexual intercourse for a married couple is in strengthening and enhancing their love for each other.

So too for Jews and Muslims, the benefit of circumcision is in reducing the danger of sexually transmitted diseases. The value of circumcision is in our willingness to undergo personal physical pain for the sake of doing the will of God.