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September 26, 2016 / 23 Elul, 5776
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Islam’s Jew-Hating Hadith in Context

The infamous hadith about the Jew hiding behind a tree is not some apocrophyl canon held in esteem by an unimportant few, but runs parallel to anti-Jewish motifs throughout the Koran.
Muhammad Al-Arifi

Muhammad Al-Arifi

Indeed the Koran’s overall discussion of the Jews is marked by a litany of their sins and punishments, as if part of a divine indictment, conviction, and punishment process. The Jews’ ultimate sin and punishment are made clear: they are the devil’s minions (4:60) cursed by Allah, their faces will be obliterated (4:47), and if they do not accept the true faith of Islam—the Jews who understand their faith become Muslims (3:113)—they will be made into apes (2:65/ 7:166), or apes and swine (5:60), and burn in the hell fires (4:55, 5:29, 98:6, and 58:14, 15, 16, 17, 18, and 19).

The Koranic curse (verses 2:61/3:112) upon the Jews for (primarily) rejecting, even slaying Allah’s prophets, including Isa/Jesus (or at least his “body double” 4:157-4:158), is updated with perfect archetypal logic in the canonical hadith: following the Muslims’ initial conquest of the Jewish farming oasis of Khaybar, one of the vanquished Jewesses reportedly served Muhammad poisoned mutton (or goat), which resulted, ultimately, in his protracted, agonizing death. And Ibn Saad’s sira (i.e., one of the earliest pious Muslim biographies of the Muslim prophet) account maintains that Muhammad’s poisoning resulted from a well-coordinated Jewish conspiracy.

George Vajda’s seminal 1937 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.”

Here is but a very incomplete sampling of pogroms and mass murderous violence against Jews living under Islamic rule, across space and time, all resulting from the combined effects of jihadism, general anti-dhimmi, and/or specifically anti-Semitic motifs in Islam: 6,000 Jews were massacred in Fez in 1033; hundreds of Jews were slaughtered in Muslim Cordoba between 1010 and 1015; 4,000 Jews were killed in Muslim riots in Grenada in 1066, wiping out the entire community; the Berber Muslim Almohad depredations of Jews (and Christians) in Spain and North Africa between 1130 and 1232, which killed tens of thousands, while forcibly converting thousands more, and subjecting the forced Jewish converts to Islam to a Muslim Inquisition; the 1291 pogroms in Baghdad and its environs, which killed (at least) hundreds of Jews; the 1465 pogrom against the Jews of Fez; the late 15th century pogrom against the Jews of the Southern Moroccan oasis town of Touat; the 1679 pogroms against, and then expulsion of  10,000 Jews from Sanaa, Yemen to the unlivable, hot and dry Plain of Tihama, from which only 1,000 returned alive, in 1680, 90% having died from exposure.

Muslim anti-Jewish violence — including pogroms and forced conversions — was recurring throughout the 17th, 18th and 19th centuries, which rendered areas of Iran (for example, Tabriz) Judenrein; the 1834 pogrom in Safed where raging Muslim mobs killed and grievously wounded hundreds of Jews; the 1888 massacres of Jews in Isfahan and Shiraz, Iran; the 1910 pogrom in Shiraz; the pillage and destruction of the Casablanca, Morocco ghetto in 1907; the pillage of the ghetto of Fez  Morocco in 1912; the government sanctioned anti-Jewish pogroms by Muslims in Turkish Eastern Thrace during June-July, 1934 which ethnically cleansed at least 3000 Jews; and the series of pogroms, expropriations, and finally mass expulsions of some 900,000 Jews from Arab Muslim nations, beginning in 1941 in Baghdad (the murderous “Farhud,” during which 600 Jews were murdered, and at least 12,000 pillaged) — eventually involving cities and towns in Egypt, Morocco, Libya, Syria, Aden, Bahrain, and culminating in 1967 in Tunisia — that accompanied the planning and creation of a Jewish state, Israel, on a portion of the Jews’ ancestral homeland.

The annihilationist sentiments regarding Jews expressed by Muhammad Al-Arifi and Talat Afifi, and incorporated permanently into the 1988 Hamas Covenant, are also rooted, directly, in Islamic eschatology, or “end of times” theology. 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 Isfahan wrapped in their robes, and armed with polished sabers, their heads covered with a sort of veil. When the Dajjâl is defeated, his Jewish companions will be slaughtered— everything will deliver them up except for the so-called gharqad tree, as per the canonical hadith included in the 1988 Hamas Charter (article 7).

Andrew G. Bostom

About the Author: Andrew G. Bostom, M.D., is the author of the highly acclaimed The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims, The Legacy of Islamic Antisemitism: From Sacred Texts to Solemn History, and, Sharia Versus Freedom—The Legacy of Islamic Totalitarianism. Dr. Bostom has published numerous articles and commentaries on Islam in the New York Post, Washington Times, The New York Daily News, National Review Online, The American Thinker, Pajamas Media, FrontPage Magazine.com, and other print and online publications. More on Andrew Bostom’s work can be found at his blog: www.andrewbostom.org.


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