Another European contribution to this debate is anti-Semitism, and blaming "the Jews" for all that goes wrong. Jews in traditional Islamic societies experienced the normal constraints and occasional hazards of minority status. Until the rise and spread of Western tolerance in the seventeenth and eighteenth centuries, they were better off under Muslim than under Christian rule in most significant respects. With rare exceptions, where hostile stereotypes of the Jew existed in the Islamic tradition, Islamic societies tended to be contemptuous and dismissive rather than suspicious and obsessive. This made the events of 1948—the failure to prevent the establishment of the state of Israel—all the more of a shock. As some writers observed at the time, it was humiliating enough to be defeated by the great imperial powers of the West; to suffer the same fate at the hands of a contemptible gang of Jews was intolerable. Anti-Semitism and its image of the Jew as a scheming, evil monster provided a soothing antidote.
The earliest specifically anti-Semitic statements in the Middle East occurred among Christian minorities, and can usually be traced back to European originals. They had limited impact; during the Dreyfus trial in France, for example, when a Jewish officer was unjustly accused and condemned by a hostile court, Muslim comments usually favored the persecuted Jew against his Christian persecutors. But the poison continued to spread, and starting in 1933, Nazi Germany and its various agencies made a concerted and on the whole remarkably successful effort to promote European-style anti-Semitism in the Arab world. The struggle for Palestine greatly facilitated the acceptance of the anti-Semitic interpretation of history, and led some to attribute all evil in the Middle East—and, indeed, in the world—to secret Jewish plots. This interpretation has pervaded much of the public discourse in the region, including that seen in education, the media, and even entertainment.
An argument sometimes adduced is that the cause of the changed relationship between East and West is not a Middle Eastern decline but a Western upsurge—the discoveries and the scientific, technological, industrial, and political revolutions that transformed the West and vastly increased its wealth and power. But this is merely to restate the question: Why did the discoverers of America sail from Spain rather than from a Muslim Atlantic port, out of which such voyages were indeed attempted in earlier times? Why did the great scientific breakthrough occur in Europe and not, as one might reasonably have expected, in the richer, more advanced, and in most respects more enlightened realm of Islam?
A more sophisticated form of the blame game finds its targets inside, rather than outside, Islamic society. One such target is religion—for some, specifically Islam. But to blame Islam as such is usually hazardous and not often attempted. Nor is it very plausible. For most of the Middle Ages it was neither the older cultures of the Orient nor the newer cultures of the West that were the major centers of civilization and progress but the world of Islam. There old sciences were recovered and developed and new sciences were created; there new industries were born and manufactures and commerce were expanded to a level without precedent. There, too, governments and societies achieved a freedom of thought and expression that led persecuted Jews and even dissident Christians to flee Christendom for refuge in Islam. In comparison with modern ideals, and even with modern practice in the more advanced democracies, the medieval Islamic world offered only limited freedom, but that was vastly more than was offered by any of its predecessors, its contemporaries, or most of its successors.
The point has often been made: If Islam is an obstacle to freedom, to science, to economic development, how is it that Muslim society in the past was a pioneer in all three—and this when Muslims were much closer in time to the sources and inspiration of their faith than they are now? Some have posed the question in a different form—not "What has Islam done to the Muslims?" but "What have the Muslims done to Islam?"—and have answered by laying the blame on specific teachers and doctrines and groups.
For those known nowadays as Islamists or fundamentalists, the failures and shortcomings of modern Islamic lands afflict those lands because they adopted alien notions and practices. They fell away from authentic Islam and thus lost their former greatness. Those known as modernists or reformers take the opposite view, seeing the cause of this loss not in the abandonment but in the retention of old ways, and especially in the inflexibility and ubiquity of the Islamic clergy, who, they say, are responsible for the persistence of beliefs and practices that might have been creative and progressive a thousand years ago but are neither today. The modernists' usual tactic is not to denounce religion as such, still less Islam in particular, but to level their criticism against fanaticism. It is to fanaticism—and more particularly to fanatical religious authorities—that they attribute the stifling of the once great Islamic scientific movement and, more generally, of the freedom of thought and expression.
A more common approach to this theme has been to discuss a specific problem: the place of religion and of its professional exponents in the political order. In this view a principal cause of Western progress is the separation of Church and State and the creation of a civil society governed by secular laws. Another approach has been to view the main culprit as the relegation of women to an inferior position in Muslim society, which deprives the Islamic world of the talents and energies of half its people and entrusts the other half's crucial early years of upbringing to illiterate and downtrodden mothers. The products of such an education, it has been said, are likely to grow up either arrogant or submissive, and unfit for a free, open society. However one evaluates the views of secularists and feminists, their success or failure will be a major factor in shaping the Middle Eastern future.