Muslims, and the global community, must rally around the Palestinian people’s inalienable rights: to exist, to return home, and to live free from occupation.
ANALYSIS: By Shadee ElMasry
In our world today, one would be hard-pressed to find a reputable, well-known scholar or group of scholars who support Israel. Of course, the keywords here are “well-known” and “reputable”, after a “misguided” delegation of European Imams travelled to Israel to placate the Israeli occupation and sponsor the genocide of the Palestinian people.
It is increasingly common to find these figures, Muslim apologists for Israel, who have breached the Islamic tenet of standing against injustice, laundering their authority to provide cover for Israel’s crimes against humanity against their brothers and sisters in Palestine and across the wider Arab world.
We live in a world of shameless opportunism, where the poisoned fruit of “normalising” relations with the Israeli occupation is weighed against moral conviction and our duty to stand with the afflicted Palestinians.
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A few weeks ago, this tradeoff played out across our screens.
The delegation’s visit, which included 15 European Imams, was led by the controversial Hassen Chalghoumi (known for supporting Nicolas Sarkozy’s burqa ban) and involved meetings with Israeli President Isaac Herzog, who has been accused of inciting genocide.
Clearly, their consciences weren’t troubled by the catastrophic famine now gripping Gaza, a “hell on earth” where women and children are killed for scrambling to get flour, and men are killed without rhyme or reason.
I, like many companions across mosques and online feeds, was dumbfounded by the delegation’s complicity. This visit happened at a time when we as Muslims, and the global community, must rally around the Palestinian people’s inalienable rights: to exist, to return home, and to live free from occupation, especially as they face an existential threat.
Delegation swiftly denounced
The delegation was swiftly denounced. Al-Azhar University stressed that they “do not represent Islam and Muslims.” Worshippers walked out of UK mosques. A Dutch Imam was suspended.
But this isn’t just about them. We need to ask how this happened and ensure it does not repeat with us. As one scholar said, if an Imam sees the community fall into usury, then gives his Friday sermon on adultery, the Imam has betrayed his congregation.
The same is the case with Muslim apologists for Israel.
To understand their motives, we must examine three theological “traps” these figures use to justify their support for Israel, or at least the very least, their silence over Palestine. The first of which is the “Greater Good Trap”.
They claim that “speaking up against Israel will result in more harm than good”. But only the Prophet Muhammad’s silence constitutes tacit approval. Their reasoning doesn’t hold up.
A weak-willed person will always accept this reasoning because it allows them to have their proverbial cake and eat it: they gain spiritual cover for remaining silent. As we’ve seen, the scholar will say: “Yes, I can speak, but then our school will get shut down, or we’ll lose funding. For the sake of the greater good, I must remain silent.”
Israel, I’m sure, is delighted by this self-censorship. But we should also ask how it is that so many non-scholars, non-Muslims, and non-Arabs are speaking the truth about the Gaza genocide, while Islamic scholars remain silent.
It raises eyebrows, at the very least.
‘Pure theology’ trap
The second trap is the “Pure Theology” trap. Here, the scholar says: “Sound belief is the most important thing. How can we support the Palestinians when they resort to armed conflict? Their theology is flawed. I prioritise the truth, what’s wrong with that?”
But what they overlook is that falsehood has degrees. It is foolish to denounce one error while ignoring a greater one.
To attack a people’s doctrinal shortcomings while staying silent on their oppression is not principled; it is a failure to understand the fiqh of priorities.
This trap lies in misplacing truths: loudly condemning the religious mistakes of Israel’s victims while conveniently forgetting the far graver injustice of Israel itself and the violent context that brought it into being.
The final, and most sophisticated, trap that Muslim apologists for Israel use is metaphysical: they attempt to misdirect Muslims to a higher order of spiritual thought about the Divine will.
They ask what sounds like a noble question: “Why is Allah doing this to us? It must be because of our sins. Israel is merely a tool God is using to punish us or purify us.”
But the catch here is that the spiritual angle often (but not always) becomes a cover for pacifism. These figures that travelled to Israel, for instance, actively promote inaction. They showed no emotion, no voice, when witnessing the oppression of their own; only when it came to their sponsors did they find something to say.
Suffer in silence
The idea here is to suffer in silence, to clothe disengagement in the language of spiritual endurance.
In the end, this is precisely what Israel and its supporters want: to keep the spotlight off themselves. Any diversion, theological or otherwise, is welcome. As we know, the oppressor laughs at those who fixate on what is bad while ignoring what is worse. And that is the danger behind all three traps.
Yet despite these efforts, something far more powerful holds. The drive within the hearts and minds of Muslims to carry the burden of the Palestinian people, to speak their truth and fight for their freedom has not been extinguished.
It is sustained by faith, shared memory, and the belief that justice is not a slogan but a sacred duty. We ask Allah for continued guidance and protection, and the strength to continue this noble and just cause. Ameen.
Dr Shadee Elmasry has taught at several universities in the United States. Currently, he serves as scholar in residence at the New Brunswick Islamic Center in New Jersey. He is also the founder and head of Safina Society, an institution dedicated to the cause of traditional Islamic education in the West. This article was first published by The New Arab.
