Muhammad (veiled, alone on the right) watching the massacre he orchestrated of the male Medinan Jews of the Banu Qurayza tribe.
The indispensable MEMRI recently provided further evidence from the core Muslim texts (the Koran, as well as the hadith and sira), as cited by Hamas cleric Wael Al-Zarad, of Islam’s “sacralized philosemitism.” Obviously a conservationist mindful of the scarcity of water in the
In an address to the Syrian foreign minister after the 1979 Iranian “Revolution” Khomeini proclaimed “If Muslims got together and each poured one bucket of water on
By Allah, if each and every Arab spat on them, they would drown in Arab spit. By Allah, if each and every Muslim spat on them, they would drown in saliva.
Wael Al-Zarad’s seemingly hallucinatory statement also included this allegation,
From the dome of the Al-Aqsa Mosque, they proclaim that Ezra the Scribe is the son of God.
The reference to Ezra is actually a false, intentionally defamatory Koranic accusation (Koran 9:30) against Jews, citing a claim which Jews, in fact, have never made.
But the crux of Al-Zarad’s remarks explained that the Muslims’ blood vengeance against the Jews, “will only subside with their annihilation, Allah willing, because they tried to kill our Prophet several times.”
These allegations are part of a central antisemitic motif in the Koran which decrees an eternal curse upon the Jews (Koran 2:61/ 3:112) for slaying the prophets and transgressing against the will of Allah. This motif is coupled to Koranic verses 5:60 and 5:78 which describe the Jews transformation into apes and swine (5:60), or simply apes, (i.e. verses 2:65 and 7:166), having been “…cursed by the tongue of David, and Jesus, Mary’s son” (5:78). The related verse, 5:64, accuses the Jews—as Palestinian Authority President Mahmoud Abbas did in a January 2007 speech, citing Koran 5:64—of being “spreaders of war and corruption,” a sort of ancient Koranic antecedent of The Protocols of the Elders of Zion.
And Ibn Saad’s sira account maintains that Muhammad’s poisoning resulted from a well-coordinated Jewish conspiracy.
The Jews discussed about poisons and became united in one poison. She [a Khaybar Jewess, Zaynab Bint al-Harith] poisoned the goat putting more poison in the forelegs…The Apostle of Allah took the foreleg, a piece of which he put into his mouth…The Apostle of Allah sent for Zaynab Bint al-Harith [and]…handed her over to the heirs of Bishr Ibn al-Barra [who the Jewess had also poisoned, leading to his rapid death] who put her to death. This is the approved version [emphasis added]…The Apostle of Allah lived after this three years, till in consequence of his pain he passed away. During his illness he used to say: I did not cease to find the effect of the poisoned morsel I took at Khaybar…
It is worth recounting—as depicted in the Muslim sources—the events that antedated Muhammad’s reputed poisoning at Khaybar.
Muhammad’s failures or incomplete successes were consistently recompensed by murderous attacks on the Jews. The Muslim prophet-warrior developed a penchant for assassinating individual Jews, and destroying Jewish communities—by expropriation and expulsion (Banu Quaynuqa and Nadir), or massacring their men, and enslaving their women and children (Banu Qurayza). Just before subduing the Medinan Jewish tribe Banu Qurayza and orchestrating the mass execution of their adult males, Muhammad invoked perhaps the most striking Koranic motif for the Jews debasement—he addressed these Jews, with hateful disparagement, as “You brothers of monkeys.” Subsequently, in the case of the Khaybar Jews, Muhammad had the male leadership killed, and plundered their riches. The terrorized Khaybar survivors—industrious Jewish farmers—became prototype subjugated dhimmis whose productivity was extracted by the Muslims as a form of permanent booty. (And according to the Muslim sources, even this tenuous vassalage was arbitrarily terminated within a decade of Muhammad’s death when Caliph Umar expelled the Jews of Khaybar.)
Thus Maimonides (d. 1203), the renowned Talmudist, philosopher, astronomer, and physician, as noted by historian Salo Baron (from Baron’s essay entitled, “The Historical Outlook of Maimonides,” in Proc of the Amer Acad for Jewish Res, vol. 6, 1934-35, p. 82), emphasizes the bellicose “madness” of Muhammad, and his quest for political control. Muhammad’s mindset, and the actions it engendered, had immediate, and long term tragic consequences for Jews—from his massacring up to 24,000 Jews, to their chronic oppression—as described in the Islamic sources, by Muslims themselves:
Following an apparently prevalent usage [Maimonides] calls the founder of Islam a “madman,” [meshugga] with both religious and political aspirations, who failed to formulate any new religious ideas, but merely re-stated well-known concepts. Nevertheless, he attracted a large following and inflicted many wrongs upon the Jews, being himself responsible for the massacre of 24,000. Following his example the Muslims of the subsequent generations oppressed the Jews and debased them even more harshly than any other nation.
Muhammad’s brutal conquest and subjugation of the Medinan and Khaybar Jews, and their subsequent expulsion by one of his companions, the (second) “Rightly Guided” Caliph Umar, epitomize permanent, archetypal behavior patterns Islamic Law deemed appropriate to Muslim interactions with Jews. George Vajda’s seminal analysis of the anti-Jewish motifs in the hadith remains the definitive work on this subject. Vajda concluded that according to the hadith stubborn malevolence is the Jews defining worldly characteristic: rejecting Muhammad and refusing to convert to Islam out of jealousy, envy and even selfish personal interest, lead them to acts of treachery, in keeping with their inveterate nature: “…sorcery, poisoning, assassination held no scruples for them.” These archetypes sanction Muslim hatred towards the Jews, and the admonition to at best, “subject [the Jews] to Muslim domination,” as dhimmis, treated “with contempt,” under certain “humiliating arrangements.”
When the Jews were perceived as having exceeded the rightful bounds of this subjected relationship, as in mythically “tolerant” Muslim Spain, the results were predictably tragic. The Granadan Jewish viziers Samuel Ibn Naghrela, and his son Joseph, who protected the Jewish community, were both assassinated between 1056 to 1066, and in the aftermath, the Jewish population was annihilated by the local Muslims. It is estimated that up to four thousand Jews perished in the pogrom by Muslims that accompanied the 1066 assassination. This figure equals or exceeds the number of Jews reportedly killed by the Crusaders during their pillage of the
Bring them down to their place and return them to the most abject station. They used to roam around us in tatters covered with contempt, humiliation, and scorn. They used to rummage amongst the dung heaps for a bit of a filthy rag to serve as a shroud for a man to be buried in…Do not consider that killing them is treachery. Nay, it would be treachery to leave them scoffing.[The translator then summarizes, appropriately: “The Jews have broken their covenant (i.e., overstepped their station, with reference to the Covenant of Umar) and compunction would be out of place.”]
The Moroccan cleric al-Maghili (d. 1505), referring to the Jews as “brothers of apes” (just as Muhammad, the sacralized prototype, had addressed the Banu Qurayza), who repeatedly blasphemed the Muslim prophet, and whose overall conduct reflected their hatred of Muslims, fomented, and then personally lead, a Muslim pogrom (in ~ 1490) against the Jews of the southern Moroccan oasis of Touat, plundering and killing them en masse, and destroying their synagogue in neighboring Tamantit. An important Muslim theologian whose writings influenced Moroccan religious attitudes towards Jews into the 20th century, al-Maghili also declared in verse, “Love of the Prophet, requires hatred of the Jews.”
As characterized in the hadith, Muslim eschatology highlights the Jews’ supreme hostility to Islam. Jews are described as adherents of the Dajjâl—the Muslim equivalent of the Anti-Christ—or according to another tradition, the Dajjâl is himself Jewish. At his appearance, other traditions maintain that the Dajjâl will be accompanied by 70,000 Jews from
The rise of Jewish nationalism—Zionism—posed a predictable, if completely unacceptable challenge to the Islamic order—jihad-imposed chronic dhimmitude for Jews—of apocalyptic magnitude. As Bat Ye’or has explained,
Historian Saul S. Friedman, also citing the emergence of Zionism (as an ideology anathema to the Islamic system of dhimmitude for Jews), concluded that this modern movement, and the creation of the Jewish State of Israel has, not surprisingly, unleashed a torrent of annihilationist Islamic antisemitism, “the brew of thirteen centuries of intolerance”:
Since 1896, the development of modern, political Zionism has placed new tension on, and even destroyed, the traditional master-serf relationship that existed between Arab and Jew in the
This is exactly the Islamic context in which the widespread, “resurgent” use of Jew annihilationist apocalyptic motifs—exemplified by the Hamas charter, and the utterances, most recently by Wael al-Zarad—would be an anticipated, even commonplace occurrence.
The uncomfortable examination of Islamic doctrines and history is required in order to understand the enduring phenomenon of Muslim Jew hatred, which dates back to the origins of Islam. We can no longer view Muslim Jew hatred—including annihilationist strains of this apocalyptic hatred—as a “borrowed phenomenon”, seen primarily, let alone exclusively, through the prism of Nazism and the Holocaust, the tragic legacy of Judeophobic Christian traditions, or “The Protocols of the Elders of Zion” from Czarist Russia.
Wael al Zarad’s case illustrates the prevalence and depth of sacralized, “normative” Jew hatred in the contemporary Muslim world. Even if all non-Muslim Judeophobic themes were to disappear miraculously overnight from the Islamic world, the living legacy of anti-Jewish hatred, and violence rooted in Islam’s sacred texts—Koran, hadith, and sira—would remain intact. The assessment and understanding of Islamic antisemitism must begin with an unapologetic analysis of the anti-Jewish motifs contained in these foundational texts of Islam.
Sadly, at present, such understanding by contemporary “intellectual elites,” particularly Jews themselves, amounts to little more than spit in a veritable living ocean of doctrinal, and historical Jew hatred.