Editing Antisemitism in Islam (section)

===Life under Muslim rule===
{{main|History of the Jews under Muslim rule|Islamic–Jewish relations|Dhimmi}}
Jews, [[Christians]], [[Sabians]], and [[Zoroastrianism|Zoroastrians]] living under early and medieval Muslim rule were known as "[[People of the Book]]" to Muslims and held the status of ''[[dhimmi]]'', a status that was later also extended to other non-Muslims like [[Sikhs]], [[Hindus]], [[Jainism|Jains]], and [[Buddhism|Buddhists]].<ref>{{cite book|author=Annemarie Schimmel|year=2004|page=[https://archive.org/details/empireofgreatmug00anne/page/107 107]|title=The Empire of the Great Mughals: History, Art and Culture|publisher=[[University of Chicago Press]]|isbn=978-1861891853|quote=The conqueror [[Muhammad bin Qasim|Muhammad Ibn Al Qasem]] gave both Hindus and Buddhists the same status as the Christians, Jews and Sabaeans the Middle East. They were all "dhimmi" ('protected people')|url=https://archive.org/details/empireofgreatmug00anne/page/107|author-link=Annemarie Schimmel}}</ref><ref name=bonner>{{cite book|author=Michael Bonner|author-link=Michael Bonner|title=Jihad in Islamic History: Doctrines and Practice|publisher=[[Princeton University Press]]|year=2008|page=89|isbn=9780691138381|jstor=j.ctt7sg8f}}</ref><ref>{{cite book|author=Wael B. Hallaq|author-link=Wael Hallaq|title=Sharī'a: Theory, Practice, Transformations|year=2009|publisher=[[Cambridge University Press]]|page=327|doi=10.1017/CBO9780511815300|isbn=9780511815300}}</ref> As ''dhimmi'' they were to be tolerated, and entitled to the protection and resources of the [[Ummah]], or Muslim community. In return, they had to pay a tax known as the ''[[jizya]]'' in accordance with the Quran.<ref>Wehr (1976) pp. 515-516.</ref> Lewis and Poliakov argue that Jewish communities enjoyed toleration and limited rights as long as they accepted Muslim superiority. These rights were legally established and enforced.<ref name="Poliakov74"/><ref>Lewis (1999) p. 123.</ref> The restrictions on ''dhimmi'' included: payment of higher taxes; at some locations, being forced to wear clothing or some other insignia distinguishing them from Muslims; sometimes barred from holding public office, bearing arms or riding a horse; disqualified as witnesses in litigation involving Muslims; at some locations and times, ''dhimmi'' were prevented from repairing existing or erecting new places of worship. Proselytizing on behalf of any faith but Islam was barred.

''Dhimmi'' were subjected to a number of restrictions, the application and severity of which varied with time and place. Restrictions included residency in [[Racial segregation|segregated quarters]], [[Jewish religious clothing#Historical background|obligation to wear distinctive clothing]] such as the [[Yellow badge]],<ref name="Silverman 2013">{{cite book |last=Silverman |first=Eric |author-link=Eric Silverman |year=2013 |title=A Cultural History of Jewish Dress |chapter=Bitter Bonnets and Badges: Dressing the Infidel |chapter-url=https://books.google.com/books?id=nZYdAAAAQBAJ&pg=PA48 |location=[[London]] |publisher=[[Bloomsbury Academic]] |pages=47–50 |isbn=978-0-857-85209-0 |s2cid=190749766}}</ref>{{#tag:ref|In many [[Muslim world|Islamic countries]], Jewish men typically wore [[tunic]]s, instead of trousers. In the same countries, many different local regulations emerged to make Christian and Jewish ''dhimmi'' look distinctive in their public appearance. In 1198, the [[Almohad Caliphate|Almohad caliph]] [[Abu Yusuf Yaqub al-Mansur]] decreed that Jews must wear a [[Dark blue (color)|dark blue]] garb, with very large sleeves and a grotesquely oversized hat; his son altered the colour to [[Yellow badge|yellow]], a change that may have influenced [[Yellow badge#Medieval and early modern Europe|Catholic ordinances]] some time later.<ref name="Silverman 2013"/> German ethnographer [[Erich Brauer]] (1895–1942) noted that [[Yemenite Jews|Jews in Yemen]] were not allowed to wear clothing of any color besides [[blue]].<ref>{{cite book|last1=Brauer|first1=Erich|author-link=Erich Brauer|year=1934|title=Ethnologie der Jemenitischen Juden|location=Heidelberg|publisher=Carl Winters Kulturgeschichte Bibliothek, I. Reihe: Ethnologische bibliothek|volume=7|issue=1934|page=79}}</ref>|group=Note}} public subservience to Muslims, prohibitions against proselytizing and against marrying Muslim women, and limited access to the legal system (the testimony of a ''dhimmi'' did not count if contradicted by that of a Muslim). ''Dhimmi'' had to pay a special poll tax (the ''[[jizya]]''), which exempted them from military service, and also from payment of the ''[[zakat]]'' alms tax required of Muslims. In return, ''dhimmi'' were granted limited rights, including a degree of [[Toleration#Islam|tolerance]], community autonomy in personal matters, and protection from being killed outright. Jewish communities, like Christian ones, were typically constituted as semi-autonomous entities managed by their own laws and leadership, who carried the responsibility for the community towards the Muslim rulers.<ref>{{cite book|title=Under Crescent and Cross: The Jews in the Middle Ages|author=Cohen, Mark R. |publisher=[[Princeton University Press]]|year=1995|isbn=0-691-01082-X |page=74 |url=https://books.google.com/books?id=fgbib5exskUC&q=cohen+Under+Crescent+and+Cross|access-date=10 April 2010 |author-link=Mark R. Cohen }}</ref>

By medieval standards, conditions for Jews under Islam were often more formalized and better than those of Jews in Christian lands, although treatment of Jews in medieval Christian and Islamic countries greatly varied on ruler and nation. This was in part due to the sharing of minority status with Christians in these lands. There is evidence for this claim in that the status of Jews in lands with no Christian minority was usually worse than their status in lands with one. For example, there were numerous incidents of massacres and [[ethnic cleansing]] of Jews in [[North Africa]],<ref>[https://web.archive.org/web/20080927133652/http://www.theforgottenrefugees.com/index.php?option=com_content&task=view&id=66&Itemid=39 The Forgotten Refugees]</ref> especially in [[Morocco]], [[Libya]], and [[Algeria]] where eventually Jews were forced to live in [[Mellah|ghettos]].<ref>Roumani, Maurice. ''The Case of the Jews from Arab Countries: A Neglected Issue'', 1977, pp. 26–27.</ref> Decrees ordering the destruction of synagogues were enacted in the Middle Ages in [[Egypt]], [[Syria]], [[Iraq]], and [[Yemen]].<ref>{{cite web|url=https://www.jewishvirtuallibrary.org/jsource/anti-semitism/Jews_in_Arab_lands_(gen).html |title=The Treatment of Jews in Arab/Islamic Countries |publisher=Jewishvirtuallibrary.org |date=19 February 1947 |access-date=2 July 2011}}</ref>{{better source needed|date=June 2022}} At certain times in Yemen, Morocco, and [[History of the Jews in Baghdad|Baghdad]], Jews were [[Forced conversion#Islam|forced to convert to Islam]] or face the [[Capital punishment in Islam|death penalty]].<ref>Bat Ye'or, ''The Dhimmi'', 1985, p. 61</ref> 

Later additions to the code included prohibitions on adopting Arab names, studying the Quran, and selling alcoholic beverages.<ref name=Schweitzer266/> Abdul Aziz Said writes that the Islamic concept of ''dhimmi'', when applied, allowed other cultures to flourish and prevented the general rise of antisemitism.<ref>Abdul Aziz Said (1979), {{Citation needed|date=July 2008}}</ref> The situation where Jews both enjoyed cultural and economic prosperity at times, but were widely persecuted at other times, was summarised by G. E. Von Grunebaum:

<blockquote>It would not be difficult to put together the names of a very sizable number of Jewish subjects or citizens of the Islamic area who have attained to high rank, to power, to great financial influence, to significant and recognized intellectual attainment; and the same could be done for Christians. But it would again not be difficult to compile a lengthy list of persecutions, arbitrary confiscations, attempted forced conversions, or pogroms.<ref>G. E. Von Grunebaum, ''Eastern Jewry Under Islam'', 1971, p. 369.</ref>
</blockquote>

Schweitzer and Perry give as examples of early Muslim antisemitism: 9th-century "persecution and outbreaks of violence"; 10th- and 11th-century antisemitic propaganda that "made Jews out to be untrustworthy, treacherous oppressors, and exploiters of Muslims". This propaganda "inspired outbreaks of violence and caused many casualties in Egypt". An 11th-century Moorish poem describes Jews as "a criminal people" and alleges that "society is nearing collapse on account of Jewish wealth and domination, their exploitation and betrayal of Muslims; that Jews worship the devil, physicians poison their patients, and Jews poison food and water as required by Judaism, and so on."<ref name="Schweitzer267-268" />

Jews under Muslim rule rarely faced [[Martyrdom in Judaism|martyrdom]], exile, or forced conversion to Islam, and they were fairly free to choose their residence and profession. Their freedom and economic condition varied from time to time and place to place.<ref>Lewis (1999) p. 131</ref><ref>Stillman (1979) p. 27</ref> Forced conversions occurred mostly in the Maghreb, especially under the [[Almohad Caliphate|Almohads]], a militant dynasty with messianic claims, as well as in [[Medieval Persia|Persia]], where [[Shia Islam|Shia Muslims]] were generally less tolerant than their Sunni counterparts.<ref>Lewis (1984), pp. 94–95</ref> Notable examples of the cases where the choice of residence was taken away from them includes confining Jews to walled quarters (''[[mellah]]'') in Morocco beginning from the 15th century and especially since the early 19th century.<ref>Lewis (1984), p. 28</ref>