A brief list of Arab and Muslim attacks on Jews between Mohammed and the 20th century

Every once in a while I stumble upon an article in Arabic like this one by Dr. Salem Katbi in Elaph:

Can antisemitism be considered a primarily European phenomenon that spread to the Arab and Islamic world through systematic mechanisms? Was historical coexistence between Jews and Arabs the norm before anti-Semitic ideas infiltrated Europe? A fundamental question arises here: What are the false narratives that have contributed to fueling hatred against the Jewish component in our region?

When we examine the historical landscape in depth, we find that antisemitism, in its organized and systematic sense, is indeed a European phenomenon that originated and developed on the Old Continent over centuries, before infiltrating the Arab and Islamic world during the twentieth century.

Perhaps what confirms this fact is that the relationship between Jews and Arab and Islamic societies was characterized by relative coexistence for long periods, and that organized hatred against Jews was not an integral part of our cultural and social fabric.

This is a myth that Arabs and Muslims like to tell themselves and the world. It is not true.

I have documented how the very word "Jew" was considered the worst insult any Arab could hurl at another pre-20th century. 

 But there were also quite a few major physical attacks on Jews as Jews in the Arab and Muslim worlds throughout the centuries. (This list was generated by AI.)

7th Century: Jizya and Dhimmi Status Imposed

• Description: Following the Muslim conquests, Jews in newly conquered territories (e.g., Egypt, Syria, Iraq) were designated as dhimmis (“protected” non-Muslims) under the Pact of Umar. They were required to pay the jizya tax, often in humiliating public ceremonies, and faced restrictions on building synagogues, bearing arms, or holding public office. In some cases, Jews were forced to wear distinguishing badges or clothing (e.g., yellow badges in 9th-century Baghdad under Caliph al-Mutawakkil).
• Context: Dhimmi status offered relative security compared to Christian Europe’s pogroms, but it institutionalized inferiority. Non-compliance could lead to persecution or violence. The yellow badge precedent in Baghdad was later echoed in medieval Europe and Nazi Germany.
• Location: Across the Arab world (e.g., Iraq, Egypt, Syria).

8th Century: Massacres in Morocco

• Description: Under Muslim ruler Idris I, entire Jewish communities in Morocco were wiped out, particularly in the early 8th century. Specific details are sparse, but these acts were part of consolidating power in newly conquered territories.
• Context: These massacres reflect the volatility of Jewish life under early Islamic rule, where local rulers’ policies could shift from tolerance to violence based on political needs.
• Location: Morocco.

1014, 1293–4, 1301–2: Decrees to Destroy Synagogues

• Description: Rulers in Egypt and Syria issued decrees ordering the destruction of synagogues, violating the dhimmi protections outlined in Islamic law. These acts were often justified by claims that Jews had built new synagogues, which was forbidden under certain interpretations of Islamic law.
• Context: Such decrees were sporadic but disrupted Jewish communal life and signaled the precariousness of their status.
• Location: Egypt, Syria.

1033: Fez Massacre (Morocco)

• Description: A Muslim mob attacked the Jewish quarter in Fez, killing an estimated 6,000 Jews. The violence was sparked by tensions over Jewish influence or perceived violations of dhimmi restrictions.
• Context: This massacre is one of the earliest large-scale pogroms in the Arab world, contradicting claims of uninterrupted coexistence. It highlights how economic or political tensions could escalate into violence.
• Location: Fez, Morocco.

1066: Granada Massacre (Spain under Muslim Rule)

• Description: On December 30, 1066, an Arab mob in Granada crucified Joseph HaNagid, a Jewish vizier, and massacred the Jewish quarter, killing approximately 5,000 Jews. The attack was fueled by resentment over HaNagid’s high position and perceived Jewish influence.
• Context: While Muslim-ruled Spain (Al-Andalus) is often cited as a “Golden Age” for Jews, this event underscores that tolerance was conditional and could give way to violent backlash when Jews were seen as too prominent.
• Location: Granada, Al-Andalus (modern Spain).

12th Century: Forced Conversions in North Africa

• Description: Under the Almohad dynasty (1146–1232), Jewish communities in North Africa (e.g., Morocco, Tunisia) faced forced conversions or extermination. Many Jews were killed, and others fled or outwardly converted while secretly practicing Judaism.
• Context: The Almohads’ strict interpretation of Islamic law rejected the dhimmi system, leading to severe persecution. This period marked a significant decline in Jewish populations in the region.
• Location: Morocco, Tunisia.

1165, 1678: Forced Conversions in Yemen

• Description: Jewish communities in Yemen were coerced into converting to Islam or faced death. These policies were enforced by local rulers, disrupting centuries-old Jewish settlements.
• Context: Yemen’s Jewish community faced periodic persecution, with forced conversions reflecting the use of religious policy to assert dominance.
• Location: Yemen.

1232: Marrakech Massacre (Morocco)

• Description: A massacre of Jews in Marrakech resulted in significant loss of life, driven by local tensions or political instability. Exact casualty figures are uncertain but indicate a major disruption to the Jewish community.
• Context: This event is part of a pattern of periodic violence in Morocco, where Jewish communities were vulnerable to mob attacks.
• Location: Marrakech, Morocco.

1290: Massacre of Jews in Baghdad

• Description: The Jewish community in Baghdad was massacred, with significant loss of life. The violence was likely tied to political or economic grievances, though specific triggers are debated.
• Context: Baghdad, once a center of Jewish intellectual life, saw increasing instability for Jews as Mongol invasions and local power struggles disrupted earlier coexistence.
• Location: Baghdad, Iraq.

1301: Forced Conversions in Egypt

• Description: Egyptian Jews faced forced conversions under Mamluk rule, with some communities compelled to abandon Judaism or face death.
• Context: Mamluk policies oscillated between tolerance and repression, with forced conversions reflecting religious zeal or political expediency.
• Location: Egypt.

1333, 1344: Forced Conversions in Baghdad

• Description: Jews in Baghdad were again subjected to forced conversions, with decrees requiring them to adopt Islam or face severe consequences.
• Context: These incidents reflect the intermittent enforcement of strict religious policies, often tied to local rulers’ need to assert authority.
• Location: Baghdad, Iraq.

1679: Mawza Exile (Yemen)

• Description: The Jewish community in Yemen was expelled to the desolate Mawza region, leading to significant hardship and loss of life. Many died due to harsh conditions before being allowed to return.
• Context: This exile was ordered by the Zaydi imam, reflecting religious and political motivations to marginalize Jews.
• Location: Yemen.

1785: Tripolitania Pogrom (Libya)

• Description: Ali Burzi Pasha massacred hundreds of Jews in Tripoli, targeting the Jewish community amid political instability or economic grievances.
• Context: This pogrom highlights the vulnerability of Libyan Jews to arbitrary violence by local rulers.
• Location: Tripoli, Libya.

1805, 1815, 1830: Massacres in Algiers

• Description: Jewish communities in Algiers faced repeated massacres, with significant loss of life and property. These attacks were often tied to local power struggles or economic tensions.
• Context: Algeria’s Jewish population endured frequent violence, reflecting the instability of Ottoman rule and local anti-Jewish sentiment.
• Location: Algiers, Algeria.

1850: Damascus Affair (Syria)

• Description: In Damascus, Jews were falsely accused of ritual murder (blood libel) after a Christian monk disappeared. Several Jewish leaders were arrested, tortured, and killed, and the Jewish quarter was attacked. The incident gained international attention, with European Jewish advocates securing the release of survivors.
• Context: The blood libel, a European antisemitic trope, was imported into the Arab world, possibly via Christian minorities or European influence. The affair fueled anti-Jewish sentiment and popularized blood libel in Arab literature.
• Location: Damascus, Syria.

1864–1880: Marrakech Massacres (Morocco)

• Description: Over 300 Jews were murdered in Marrakech in a series of attacks, driven by local tensions, economic resentment, or accusations of apostasy.
• Context: Morocco’s Jewish community faced increasing violence in the 19th century, with ghettos and discriminatory practices exacerbating their vulnerability.
• Location: Marrakech, Morocco.

1870: Istanbul Pogrom (Ottoman Empire)

• Description: A pogrom in Istanbul targeted the Jewish community, resulting in deaths and destruction of property. The violence was sparked by local grievances or religious tensions.
• Context: While the Ottoman Empire often provided relative stability for Jews, localized violence occurred, particularly in periods of political or economic strain.
• Location: Istanbul (modern Turkey).

Better than Europe? Perhaps. But co-existence? That's a hard no.

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Buy EoZ's books  on Amazon! "He's an Anti-Zionist Too!" cartoon book (December 2024) PROTOCOLS: Exposing Modern Antisemitism (February 2022)

 

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Once again, @PeterBeinart in the @NYTimes supports those who violate Jewish rights on campus

Peter Beinart writes in the New York Times with an article originally titled "You Want to Protect Jewish Students? What About Jewish Student Protesters? and later "Trump Doesn’t Want to Protect All Jewish Students — Just Those on His Team."

You can already see where this is going:

On April 29, 2024, Tess Segal, a 20-year-old sophomore at the University of Florida, joined her fellow activists at a prominent plaza on campus calling on the university to divest from weapons manufacturers and boycott academic institutions in Israel. Some protesters studied or played cards. Later they read obituaries of Palestinians killed in the Gaza Strip.

Then law enforcement moved in. And although Ms. Segal says she did not resist arrest, she was handcuffed and taken to jail, where she was held overnight.

....In an era in which students without U.S. citizenship are snatched off the street by federal agents, Ms. Segal’s punishment may seem comparatively mild. But her case contains a special irony. Ms. Segal is Jewish.

I didn't spend any time researching this specific case, but it is obvious from Beinart's description that Tess Segal was not arrested or discriminated against because of her Jewishness or her support for the Jewish state. On the contrary, she was part of a campus mob protesting against Jewish rights and to make an exception for academic freedom for Jewish Zionist students who may want to study in Israel or collaborate with their Israeli counterparts. 

Beinart can argue all he wants for free speech rights for anti-Zionists, but pretending that Jews are being targeted on campus for anti-Zionist speech and require special protection as Jewish Zionist students do is peak Beinart-style deception. 

His deceit extends to other examples in the article:

Since Oct. 7, at least four universities have temporarily suspended or placed on probation their chapters of Jewish Voice for Peace.

He doesn't mention that it was because they violated campus policies. Should Jewish students be allowed to violate policies because they are Jewish? Only if they agree with Beinart's anti-Zionist politics, it seems.

At a pro-Israel event at Rockland Community College at the State University of New York on Oct. 12, 2023, a Jewish student who briefly shouted “From the river to the sea, Palestine will be free” and “Jews for Palestine” was reportedly suspended for the rest of the academic year. 

This was an indoor event, a "Unity Gathering in Support of Israel," held while the kibbutzim were still smoldering. Most colleges recognize that disrupting an event is not free speech - it is a violation of the free speech rights of the organizers of the event.  In fact, many of the college suspensions of anti-Israel protesters are for that exact reason - there is no inherent right to disrupt normal activities on campus.

Beinart is claiming, in effect, that pro-Zionist Jews do not have the right to have their own events free from being interrupted, disrupted and shut down by protesters. He is against free speech when that speech goes against his hateful "principles."

In May 2024, a Jewish tenured professor in anthropology at Muhlenberg College said she was fired after she reposted an Instagram post that declared, in part: “Do not cower to Zionists. Shame them. Do not welcome them in your spaces. Do not make them feel comfortable.” 

First of all, the post by Maura Finkelstein also said "Why should these genocide loving fascists be treated any different than any other flat out racist." She is directly saying that 90% of Jews - on campus or anywhere - should not have the same rights as anyone else and calling them fascists. Can anyone who attends her classes feel comfortable?

They don't. Beinart omits the other reason she was fired - because within a  week of October 7 she taught two classes of anti-Israel, pro-Hamas propaganda. In her own words, on October 12, "I had dedicated both of my classes to contextualizing the events unfolding in Gaza and giving my students space to ask questions. ...In our first meeting, the provost told me that several Title VI complaints had come to her through the college’s Title IX office; “Multiple students felt you created an unsafe atmosphere and that you have been targeting and harassing them.”

Beinart, skillfully posting half-truths and omitting context about college policies and the events he is describing, is pretending that Jewish students and faculty are being targeted when in most cases they were violating the rights of Jewish students whose opinions they disagree with. On campuses where free speech is supposedly a sacred right, Beinart is supporting those who want to quash it - in one direction.

His last example is even more absurd:

Even when protest has taken the form of Jewish religious observance, it often has been shut down. Last fall, when Jewish students opposing the war during the holiday of Sukkot built Gaza solidarity sukkahs, temporary boothlike structures in which Jews eat, learn and sleep during the holiday, at least eight universities forcibly dismantled them, or required the students to do so, or canceled approval for their construction. (The universities said that the groups were not allowed to erect structures on campus.)

 These groups obviously tried to use sukkahs as a way to get around existing regulations against building encampments or other structures by pretending that they are for a religious purpose.  They clearly weren't - none of the people who built them would ever build a sukkah for religious purposes. They pervert Judaism for politics, and Beinart pretends that they were just practicing their religion - much like those who blow shofars at any "Jewish anti-Zionist" occasion and pretend that this is a religious obligation. 

No one is saying that anti-Israel students, Jewish or not, do not have the right for protests and speech that do not violate campus policies. Beinart is claiming that anti-Zionists, uniquely, have the right to violate campus policies. 

This is not a defense of free speech. It is a demand for privileged speech – for one side only.

By selectively presenting facts, omitting crucial context, and portraying violators of others' rights as victims, Peter Beinart is not merely misleading. He is manufacturing antisemitic propaganda: turning those who seek to destroy Jewish communal life on campus into the new “Jewish victims.” And the New York Times eagerly provides him the platform, without even basic fact-checking.

It’s not just deception. It’s complicity.

 

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Buy EoZ's books  on Amazon! "He's an Anti-Zionist Too!" cartoon book (December 2024) PROTOCOLS: Exposing Modern Antisemitism (February 2022)

 

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