The Arabian Peninsula holds a rich tapestry of history, particularly concerning the Jewish tribes that once thrived there. These communities coexisted with their polytheistic neighbors for centuries, creating a complex social fabric. However, everything changed with the arrival of the Prophet Muhammad, which led to significant upheaval and transformation for these tribes.

Today, the region known as Arabia is primarily in Saudi Arabia, which is characterized by vast desert landscapes. However, it was home to an oasis called Yathrib, now called Medina, where Jewish farmers cultivated dates alongside their non-Jewish counterparts. This oasis was not just a geographical feature; it was a vibrant community where Jewish tribes had once held considerable power.

By the 7th century, the Jewish influence in Yathrib had waned. The region was governed by various tribes, with no singular authority dominating the landscape. Loyalty to one's tribe and their allies was the unwritten law, leading to a society where blood feuds and alliances dictated social interactions. The Jewish tribes, including the Banu Qaynuqa, Banu Nadir, and Banu Qurayza, were integral to this dynamic, finding their place within a broader tribal network.

The arrival of Muhammad

About 200 miles south of Yathrib, tensions were brewing in Mecca, the holiest city in Islam. The Kaaba, a central religious site filled with idols, was the heart of Meccan religious life and economy. When Muhammad began preaching monotheism and social equality, he threatened the established order, leading to resistance from Mecca's elites.

As Muhammad's influence grew, he faced increasing opposition, culminating in a plot to assassinate him. Narrowly escaping, he and his followers fled to Yathrib, where the local tribes, weary of constant conflict, sought his help to establish peace. This marked the beginning of a new era for both Muhammad and the Jewish tribes of Yathrib.

The constitution of Medina

Upon arriving in Yathrib, Muhammad established the first written social contract, known as the Constitution of Medina or Umma Document. This agreement aimed to unify the various tribes, including the Jewish communities, under a single political entity. For the first time, tribal divisions took a back seat to a collective identity, fostering a sense of community among the inhabitants of Yathrib.

Initially, the Jewish tribes did not view Muhammad as a spiritual leader but as a political figure who could bring stability. While some Jews began to convert to Islam, many remained skeptical, holding onto their traditions and leaders. This skepticism would eventually lead to rising tensions.

The situation escalated when a Muslim man defended a Muslim woman who had been publicly humiliated by a Jewish goldsmith, leading to violence and retaliation. Historians debate the exact events leading to this conflict, with some suggesting that the Banu Qaynuqa were simply too powerful and posed a threat to Muhammad's authority. Regardless, the outcome was the same: the Banu Kuka became the target of Muhammad's military action.

The fate of the Jewish tribes

Faced with the choice of conversion or death, the Banu Qaynuqa ultimately chose exile, abandoning their belongings but preserving their lives. However, the tensions did not end there. The Banu Nadir, having not aided the Banu Qaynuqa, soon found themselves in a precarious position as well. A young member of the Banu Nadir allegedly attempted to assassinate Muhammad, leading to their expulsion from Yathrib.

With the Banu Nadir gone, only the Banu Qurayza remained. They initially supported Muhammad during conflicts with the Meccans but soon found themselves at odds with him as well. The turning point came after the Battle of the Trench, where the Banu Qurayza were accused of breaking their pact with Muhammad by not supporting him adequately.

The Banu Qurayza faced dire consequences. They were besieged by Muhammad's forces, with their leaders forced to consider extreme measures for survival. Ultimately, they chose to submit to Muhammad, hoping for mercy. However, their fate had already been sealed as Muhammad's advisor, Sa'd ibn Muadh, ordered the beheading of the men and the captivity of the women and children.

This brutal episode marked the end of the prominent Jewish tribes in Yathrib. Their disappearance from history left a significant void, and the events surrounding their fate remain a topic of intense debate among historians and scholars.

The history of the Jewish tribes in Arabia is a multifaceted narrative filled with lessons about faith, community, and power dynamics. As we reflect on this story, we are reminded of the importance of unity in the face of adversity and the enduring bonds that connect us all.

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More than 1.83 million Muslims from around the world congregated on Saturday for the annual Hajj pilgrimage in Saudi Arabia for worship and reflection.

Staving off potential protests or chants about the war during the Hajj, Saudi authorities said they won't tolerate politicizing the pilgrimage. In his sermon Saturday at the sprawling, six-minaret Namera mosque in Arafat, Saudi cleric Maher Bin Hamad al-Mu'aiqly, also cautioned about politicizing Hajj.

However, some have not listened to his message. Videos surfaced from the pilgrimage site of Iranian men and women politicizing the holy event. Chanting "Death to Israel" and "Death to America" and holding up placards of hate, criticizing the war in Gaza.

Video: Iranian Hajj pilgrims chanted 'Death to Israel' and 'Death to America' / Credit: X

The ritual at Mount Arafat, known as the hill of mercy, is considered the peak of the Hajj pilgrimage. It is often the most memorable for pilgrims, who stand together asking God for mercy, blessings, prosperity, and good health. It's believed that Prophet Muhammad delivered his final speech, known as the "Farewell Sermon," at Mount Arafat 1,435 years ago. In the sermon, the prophet called for equality and unity among Muslims. The hill is about 20 kilometers (12 miles) southeast of Mecca.

Hajj is one of the largest religious gatherings on earth. The rituals officially started Friday when pilgrims moved from Mecca's Grand Mosque to Mina, a desert plain just outside the city. The pilgrimage is one of the Five Pillars of Islam. All Muslims are required to make the five-day Hajj at least once in their lives if they are physically and financially able to do so. The rituals largely commemorate the Quran's accounts of Prophet Ibrahim, his son, Prophet Ismail, and Ismail's mother Hajar – or Abraham, Ishmael, and Hagar as they are named in the Bible.

This year's Hajj came against the backdrop of the Israel-Hamas war, which pushed the Middle East to the brink of a regional conflict. Palestinians in the Gaza Strip weren't able to travel to Mecca for Hajj this year because of the closure of the Rafah crossing in May, when Israel extended its ground offensive to the city on the border with Egypt.

Iranian Hajj pilgrims chanted "Death to Israel" and held "Death to America" placards during the annual pilgrimage in Saudi Arabia, despite Riyadh authorities warning against any political slogans, a video published by IRGC-affiliated outlets shows. pic.twitter.com/WaCHpAhPRx

— Iran International English (@IranIntl_En) June 15, 2024

At sunset Saturday, pilgrims left Mount Arafat, heading to a nearby site known as Muzdalifa to collect pebbles that they will use in the symbolic stoning of pillars representing the devil back in Mina. Pilgrims then return to Mina for three days, coinciding with the festive Eid al-Adha holiday, when financially able Muslims around the world slaughter livestock and distribute the meat to poor people. Afterward, they return to Mecca for a final circumambulation, known as Farewell Tawaf.

Once the Hajj is over, men are expected to shave their heads, and women to snip a lock of hair in a sign of renewal. Most pilgrims then leave Mecca for Medina, about 340 kilometers (210 miles) away, to pray in prophet Muhammad's tomb, the Sacred Chamber. The tomb is part of the prophet's mosque, which is one of the three holiest sites in Islam, along with the Grand Mosque in Mecca and the Al Aqsa Mosque in Jerusalem.

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The paper, titled "Contribution to Prophet Muhammad's Image Improvement in the Eyes of the Israeli Public: Muhammad's Alliances and Mail Exchanges with Jews from the Arabian Peninsula," was written by Professor Mohammed Ibrahim Alghbban and appears in the latest issue of Kesher.

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In the paper, Alghbban, head of Near Eastern Languages and Civilization and Hebrew Studies at King Saud University in Riyadh, seeks to improve the image of the Prophet Muhammad in the eyes of the Israeli public.

"Erroneous assumptions about the origins of Islam, proposed by Oriental Studies researchers in the previous century – some of which were written in Hebrew – led to a distorted understanding of manuscripts, wrong methodology, and negative influences on Hebrew speaking Middle Eastern Studies researchers," he writes in the introduction to the paper.

"Accusing Islam and the Prophet Muhammad of hate speech and racism against Jewish tribes in Hejaz is erroneous. Muhammad treated equally all social groups in Al Madinah and in other places under his control, regardless of race and religion. The misrepresentations in the research are due to the fact that his letters were never translated into Hebrew," he continues, adding that to right this wrong he has provided translations in his article.

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However, according to Professor Raanan Rein, head of TAU's Shalom Rosenfeld Institute for Research of Jewish Media and Communication, which publishes Kesher, the article's primary importance isn't its content, but rather the fact that a senior Saudi researcher choosing to publish an article in an Israeli academic journal as a means to bring the two nations closer.

"I hope that this academic cooperation is another step towards economic and political cooperation," said Rein.

Reprinted with permission from JNS.org. 

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