The Jewish community in Khaybar, which is north of Medina (formerly Yathrib), flourished in the 7th century. The community of Khaybar aided in rallying an army of 10,000 to "put down [kill] all the Muslims in Medina, men, women and children" in The Battle of the Trench, as relayed by Umar.[1] Midst the siege they sent delegations to the Jewish Muslim allies in Medina and successfully turned them against their Muslim neighbours, breaking the Medina Peace and Mutual Defence Treaty. However that campaign failed, and upon their return to Khaybar, the Muslims retaliated with a counter-campaign of 1,400 soldiers. The outcome did not exceed the death of 93 Jews and 18 Muslims, with 50 injured between parties.[2][3]
Migration to Khaybar
editThe first migration of Jews to Khaybar dates back, by some accounts, to the time of King David,[4] others date it back to the time of Babylonian exile.[5] The Jewish settlers of Khaybar were the descendants of Shephatiah the son of Mahalalel from the tribe of Judah[5] and some settlers were descendants of the Cohanim[6]
Economic activity
editThe Jews of Khaybar pioneered the cultivation of the oasis and made their living growing date palm trees, as well as through commerce and craftsmanship, accumulating considerable wealth.[7] Some objects found by the Muslims when they entered Khaybar—a siege-engine, 20 bales of Yemenite cloth, and 500 cloaks—point out to an intense trade carried out by the Jews. In the past some scholars attempted to explain the siege-engine by suggesting that it was used for settling quarrels among the families of the community. Today most academics believe it was stored in a depôt for future sale, in the same way that swords, lances, shields, and other weaponry had been sold by the Jews to Arabs. Equally, the cloth and the cloaks may have been intended for sale, as it was unlikely that such a quantity of luxury goods were kept for the exclusive use of the Jews. However, these commercial activities led to some resentment that is similar to the economic causes that were behind persecutions in many other countries throughout history.[3]
Expulsion of the Jews from Khaybar
editDuring the reign of Caliph Umar (634–644), the Jewish community of Khaybar were transported alongside the Christian community of Najran to the newly conquered regions of Syria and Iraq. Umar also forbade non-Muslims to reside in the Hejaz for longer than three days.[8]
Later history
editMedieval references
editDespite the expulsion of Jews from Khaybar, they continue to appear in Middle Ages documents. Benjamin of Tudela, writing in the 12th century, recorded tales of the military prowess of the Jews of Khaybar in his time, and writes they sent questions to the Babylonian geonim. The Jews of Khaybar were also referenced by several Italian travelers such as Obadiah of Bertinoro and Ludovico di Varthema of Bologna; the latter claimed to have discovered 5,000 Jews in Khaybar when he paused there to water his camels.[9] David Reubeni claimed he was born in a place referred to as Ḥabor or Khaybar and served as a general in a Jewish army there.[10][9]
Heritage and folklore
editThe Jews of Khaybar are mentioned in several Arab traditions. The Makhamra family of Yatta, in the southern Hebron Hills, traces its ancestry to the Jews of Kheibar, and families in neighboring villages have similar traditions. Another tradition, told in the late 19th century by the fellahin of Meithalun, Samaria, mentions a Jewish king and princess who resided in the area. A tell named Khirbet Kheibar in local nomenclature is located at the village.[9]
Contemporary political use
editIn recent decades, the Palestinian Islamic Jihadist group Hamas has revived the story of Khaybar's Jews being defeated and expelled and utilized it as a political slogan.[9]
See also
editReferences
edit- ^ Tahir, Farrukh; Mahmood, Tariq (2023-11-10). "Muhammad (sa) and the 600 Jews of Madinah - A False Allegation". The Review of Religions. Retrieved 2024-10-01.
- ^ "Manifestations of The Moon of Prophet Hood | PDF". Scribd. Retrieved 2024-10-02.
- ^ a b Veccia Vaglieri, L. "Khaybar", Encyclopaedia of Islam
- ^ Ibn Khaldūn, Kitāb al-ʻIbar wa-Dīwān al-Mubtadaʼ wa-l-Khabar fī Taʼrīkh al-ʻArab, Dar al-Fekr publishing house, Beirut, 1988, volume 2 page 342
- ^ a b Jawad Ali, Al-Mufassal fi Tarikh al-Arab qabala al-Islam, Dar Al-Saqqi publishing house, 2001, volume 12 page 102
- ^ Ali bin Ebrahim Al-Halabi, Ensan Al-Uyyoun Fi Sirat Al-Amin Al-Mamoon, Dar Al-Kutub Al-Elmyia publishing house, Beirut, 1427, volume 2 page 288
- ^ Yāqut, Šihāb al-Dīn ibn ‘Abd Allah al-Ḥamawī al-Rūmī al-Baġdādī (ed. Ferdinand Wüstenfeld), Mu’jam al-Buldān, vol. IV, Leipzig 1866, p. 542 (reprint: Ṭaharān 1965, Maktabat al-Asadi); Hayyim Zeev Hirschberg, Israel Ba-‘Arav, Tel Aviv 1946, p. 343 (Hebrew).
- ^ Giorgio Levi Della Vida and Michael Bonner, Encyclopaedia of Islam, and Madelung, The Succession to Prophet Muhammad, p. 74
- ^ a b c d Lowin, Shari (2010-10-01), "Khaybar", Encyclopedia of Jews in the Islamic World, Brill, pp. 148–150, doi:10.1163/1878-9781_ejiw_com_0012910, retrieved 2023-06-22
- ^ Aaron Zeev Aescoly, The Story of David Hareuveni, Bialik Institute: Jerusalem 1993, pp. 64–72 (Hebrew)