Chronology of
יהודים YEHUDIM during
the rise of Islam

Symbolic collage with charred timber, rubble, a rolled scroll, stained stone, and woven cloth.
Symbolic collage for the chronology of Jews in early Islam. AI-generated illustration for TJD, 2026-09-07.

Communities of יהודים YEHUDIM were rooted in western Arabia before Islam. In Medina and חייבר ḤAIBAR (خيبر KHAYBAR), they cultivated land, maintained fortifications and negotiated alliances. The sequence below traces the destruction of particular communities' autonomy through siege, expulsion, execution and captivity, followed at חייבר ḤAIBAR by conditional residence under Muslim authority. בני קינוקאע BNEI KAINUKA (بنو قينقاع BANŪ QAYNUQĀʿ), בני נדיר BNEI NADIR (بنو النضير BANŪ AN-NAḌĪR) and בני קורייט'ה BNEI KURAITHA (بنو قريظة BANŪ QURAYẒA) were distinct groups, not names for all יהודים YEHUDIM in Arabia.1

The agreement conventionally called the Constitution of Medina records obligations between Islam's founder Mohamed, his followers and named groups of יהודים YEHUDIM.2 A report set around his arrival in Medina attributes to Mohamed a greater claim to משה MOŜE than that of יהודים YEHUDIM. This is a supersessionary claim: living יהודים YEHUDIM are subordinated to another community's asserted authority over their sacred inheritance, not merely joined in reverence for it.3

ניסן ד׳שפ״ד Nisan, AM 4384Precision: month · Basis: not-assessed

Mohamed besieged the יהודים YEHUDIM of בני קינוקאע BNEI KAINUKA at Medina and expelled them after surrender.

ניסן ד׳שפ״ד Nisan, AM 4384: Mohamed besieged the יהודים YEHUDIM of בני קינוקאע BNEI KAINUKA at Medina and expelled them after surrender. Their ally ʿAbd Allah ibn Ubayy intervened to spare their lives, but could not secure their continued residence.4

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אלול ד׳שפ״ה Elul, AM 4385Precision: month · Basis: not-assessed

Mohamed besieged the יהודים YEHUDIM of בני נדיר BNEI NADIR at Medina and expelled them after their surrender.

אלול ד׳שפ״ה Elul, AM 4385: Mohamed besieged the יהודים YEHUDIM of בני נדיר BNEI NADIR at Medina and expelled them after their surrender. Their land and arms were distributed among Mohamed's followers. Some exiles went to חייבר ḤAIBAR.5

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אדר ב׳ ד׳שפ״ז Adar II, AM 4387Precision: month · Basis: not-assessed

Quraysh and allied forces besieged Medina in the Battle of the Trench.

אדר ב׳ ד׳שפ״ז Adar II, AM 4387: Quraysh and allied forces besieged Medina in the Battle of the Trench. Exiled leaders of בני נדיר BNEI NADIR participated in organizing the coalition.6

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ניסן ד׳שפ״ז Nisan, AM 4387Precision: month · Basis: not-assessed

Mohamed's forces besieged the יהודים YEHUDIM of בני קורייט'ה BNEI KURAITHA at Medina after the coalition withdrew.

ניסן ד׳שפ״ז Nisan, AM 4387: Mohamed's forces besieged the יהודים YEHUDIM of בני קורייט'ה BNEI KURAITHA at Medina after the coalition withdrew.7

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ניסן ד׳שפ״ז Nisan, AM 4387Precision: month · Basis: not-assessed

חי בן אחיטוב ḤAI BEN AḪITOV (حيي بن أخطب ḤUYAYY IBN AKHṬAB), a leader of בני נדיר BNEI NADIR, was executed with the condemned men of בני קורייט'ה BNEI KURAITHA.

ניסן ד׳שפ״ז Nisan, AM 4387: חי בן אחיטוב ḤAI BEN AḪITOV (حيي بن أخطب ḤUYAYY IBN AKHṬAB), a leader of בני נדיר BNEI NADIR, was executed with the condemned men of בני קורייט'ה BNEI KURAITHA.8

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ניסן ד׳שפ״ז Nisan, AM 4387Precision: month · Basis: not-assessed

כעב בן אסד KAʾAB BEN ASA'AD (كعب بن أسد KAʿB IBN ASAD), a leader of בני קורייט'ה BNEI KURAITHA, was executed after the surrender.

ניסן ד׳שפ״ז Nisan, AM 4387: כעב בן אסד KAʾAB BEN ASA'AD (كعب بن أسد KAʿB IBN ASAD), a leader of בני קורייט'ה BNEI KURAITHA, was executed after the surrender.9

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ריחאנה בת זיד RAYḤANA BAT ZAYD (ريحانة بنت زيد RAYḤĀNA BINT ZAYD) appears among the captives in the Islamic biographical tradition. Accounts disagree over whether Mohamed freed and married her or retained her as a concubine; neither her status nor her death has one undisputed account.10

ניסן ד׳שפ״ח Nisan, AM 4388Precision: month · Basis: not-assessed

Mohamed and Quraysh concluded the Treaty of Hudaybiyyah.

ניסן ד׳שפ״ח Nisan, AM 4388: Mohamed and Quraysh concluded the Treaty of Hudaybiyyah.

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The truce enabled Mohamed to concentrate his forces against יהודים YEHUDIM at חייבר ḤAIBAR.11

סיון ד׳שפ״ח Sivan, AM 4388Precision: month · Basis: not-assessed

Mohamed led his forces against the יהודים YEHUDIM at חייבר ḤAIBAR, whose community included exiles from Medina.

סיון ד׳שפ״ח Sivan, AM 4388: Mohamed led his forces against the יהודים YEHUDIM at חייבר ḤAIBAR, whose community included exiles from Medina.12

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תמוז ד׳שפ״ח Tamuz, AM 4388Precision: month · Basis: not-assessed

מרחב בן אל-חארית' MARḤAB BEN ALʾḤARITH (مرحب بن الحارث MARḤAB IBN AL-ḤĀRITH) was killed defending חייבר ḤAIBAR.

תמוז ד׳שפ״ח Tamuz, AM 4388: מרחב בן אל-חארית' MARḤAB BEN ALʾḤARITH (مرحب بن الحارث MARḤAB IBN AL-ḤĀRITH) was killed defending חייבר ḤAIBAR.13

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תמוז ד׳שפ״ח Tamuz, AM 4388Precision: month · Basis: not-assessed

Mohamed's forces took חייבר ḤAIBAR through the capture and surrender of its forts.

תמוז ד׳שפ״ח Tamuz, AM 4388: Mohamed's forces took חייבר ḤAIBAR through the capture and surrender of its forts.14

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תמוז ד׳שפ״ח Tamuz, AM 4388Precision: month · Basis: not-assessed

Cultivators among יהודים YEHUDIM remained in exchange for half the produce, under an arrangement reserving Muslim authority to remove them.

תמוז ד׳שפ״ח Tamuz, AM 4388: Cultivators among יהודים YEHUDIM remained in exchange for half the produce, under an arrangement reserving Muslim authority to remove them.15

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Continued residence preserved livelihoods without restoring control over whether they could remain.

Medieval communities of יהודים YEHUDIM later claimed privileges allegedly granted by Mohamed: a defense of communal rights through the conqueror's authority.16

תמוז ד׳שפ״ח Tamuz, AM 4388Precision: month · Basis: not-assessed

Mohamed took צפיה בת חי ẒAFIYA BAT ḤAI (صفية بنت حيي ṢAFIYYA BINT ḤUYAYY) captive, then freed and married her.

תמוז ד׳שפ״ח Tamuz, AM 4388: Mohamed took צפיה בת חי ẒAFIYA BAT ḤAI (صفية بنت حيي ṢAFIYYA BINT ḤUYAYY) captive, then freed and married her. The marriage followed military defeat and the deaths of close family members.17

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תמוז ד׳שפ״ח Tamuz, AM 4388Precision: month · Basis: not-assessed

זיינב בת אל-חארית' ZAYNAB BAT ALʾḤARITH (زينب بنت الحارث ZAYNAB BINT AL-ḤĀRITH) served poisoned lamb to Mohamed.

תמוז ד׳שפ״ח Tamuz, AM 4388: זיינב בת אל-חארית' ZAYNAB BAT ALʾḤARITH (زينب بنت الحارث ZAYNAB BINT AL-ḤĀRITH) served poisoned lamb to Mohamed.18

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After Mohamed's death, his successors expanded conquest beyond Arabia. The subordination already imposed at חייבר ḤAIBAR became part of a broader imperial order under Arab Muslim rulers, who determined where communities of יהודים YEHUDIM could live and on what terms. Later Islamic histories presented that expansion as divine favor: imperial power acquired a sacred justification.19

c. 638 CEPrecision: source-label · Basis: not-assessed

Arab ruler ʿUmar ibn al-Khattab took ירושלים YERUŜALAYIM from the Byzantine Empire through its surrender.

c. 638 CE: Arab ruler ʿUmar ibn al-Khattab took ירושלים YERUŜALAYIM from the Byzantine Empire through its surrender.20

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Al-Tabari's version of ʿUmar's assurance protects the city's Christians while excluding residence by יהודים YEHUDIM among them. It is not a grant of rights to יהודים YEHUDIM: their exclusion becomes a benefit promised to another community.21

A later Geniza chronicle states that ʿUmar permitted seventy households of יהודים YEHUDIM from טבריה TEVERIYA and its surroundings to settle in ירושלים YERUŜALAYIM, after negotiations involving their representatives and the Christian patriarch. It portrays negotiated, numerically restricted residence under imperial authority.22

20 AH / 640–641 CE: Arab ruler ʿUmar ibn al-Khattab expelled יהודים YEHUDIM from חייבר ḤAIBAR in the Hejaz, and their land was divided among Muslims. Conditional residence ended in forced removal.23

How does Jew-hatred during this period
still shape Jew-hatred to this day?

Later Jew-hatred turns early Islamic conquest, Al-Quran and sayings attributed to Mohamed into arguments against the rights of living יהודים YEHUDIM. The uses range from expulsion to antizionist mobilization, religious rulings denying ownership and worship, historical erasure and threats of murder.

Sacred victory and diplomacy

אייר ה׳תשי״ט Iyar, AM 5719Precision: month · Basis: not-assessed

Fatah's founders invoked Al-Quran 110 when naming their movement.

אייר ה׳תשי״ט Iyar, AM 5719: Fatah's founders invoked Al-Quran 110 when naming their movement. The language of sacred victory gave modern antizionism a claim to divine legitimacy.24

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כ״ט באייר ה׳תשנ״ד 29th 𝑜𝑓 Iyar, AM 5754Precision: day · Basis: not-assessed

יאסר ערפאת YASSER ARAFAT invoked Hudaybiyyah to present his interim agreement as a step toward taking ירושלים YERUŜALAYIM.

כ״ט באייר ה׳תשנ״ד 29th 𝑜𝑓 Iyar, AM 5754: יאסר ערפאת YASSER ARAFAT invoked Hudaybiyyah to present his interim agreement as a step toward taking ירושלים YERUŜALAYIM. He invoked ʿUmar ibn al-Khattab's compact with the Christian patriarch to claim authority over its Christian and Muslim shrines.25

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His appeal for jihad also mocked יהודים YEHUDIM through the scriptural account of refusing to fight with משה MOŜE: Jew-hatred joined the diplomatic argument.26

י״ב בכסלו ה׳תשנ״ה 12th 𝑜𝑓 Kislev, AM 5755Precision: day · Basis: not-assessed

יאסר ערפאת YASSER ARAFAT applied Al-Quran's account of entry into the sanctuary to his promised victory in ירושלים YERUŜALAYIM.

י״ב בכסלו ה׳תשנ״ה 12th 𝑜𝑓 Kislev, AM 5755: יאסר ערפאת YASSER ARAFAT applied Al-Quran's account of entry into the sanctuary to his promised victory in ירושלים YERUŜALAYIM. Replacing sovereignty by יהודים YEHUDIM was presented as fulfillment of a divine promise.27

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Religious exclusion and historical erasure

כ׳ בניסן ה׳ס״א 20th 𝑜𝑓 Nisan, AM 5061Precision: day · Basis: not-assessed

Mamluk authorities enforced restrictions attributed to ʿUmar ibn al-Khattab against יהודים YEHUDIM and Christians.

כ׳ בניסן ה׳ס״א 20th 𝑜𝑓 Nisan, AM 5061: Mamluk authorities enforced restrictions attributed to ʿUmar ibn al-Khattab against יהודים YEHUDIM and Christians. Yellow turbans marked יהודים YEHUDIM for imposed inferiority; threats of death enforced compliance. Invoking an inherited pact gave renewed Jew-hatred a claim to early Islamic authority.28

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AM 5439–5440Precision: range · Basis: not-assessed

Yemen's Zaydi ruler al-Mahdi Ahmad expelled יהודים YEHUDIM to Mawzaʿ.

AM 5439–5440: Yemen's Zaydi ruler al-Mahdi Ahmad expelled יהודים YEHUDIM to Mawzaʿ. A theological defense associated with the expulsion invoked sayings attributed to Mohamed to deny them a permanent home in Yemen. Jew-hatred made centuries of residence revocable.29

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ט״ז באב ה׳תשכ״ז 16th 𝑜𝑓 Av, AM 5727Precision: day · Basis: not-assessed

Muslim jurists invoked the Night Journey, hadith and centuries of Muslim rule to claim exclusive ownership of sacred sites.

ט״ז באב ה׳תשכ״ז 16th 𝑜𝑓 Av, AM 5727: Muslim jurists invoked the Night Journey, hadith and centuries of Muslim rule to claim exclusive ownership of sacred sites. At הכותל המערבי HAʾKOTEL HAʾMAARAVI, they recognized prayer rights but denied ownership by יהודים YEHUDIM.30

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The hierarchy behind this Jew-hatred: יהודים YEHUDIM could visit their sacred inheritance, but Muslim authority would control it.

ד׳ בסיון ה׳תשס״א 4th 𝑜𝑓 Sivan, AM 5761Precision: day · Basis: not-assessed

יאסר ערפאת YASSER ARAFAT again invoked ʿUmar ibn al-Khattab's compact and the Night Journey while depicting the presence of יהודים YEHUDIM in ירושלים YERUŜALAYIM as a conspiracy of Judaization.

ד׳ בסיון ה׳תשס״א 4th 𝑜𝑓 Sivan, AM 5761: יאסר ערפאת YASSER ARAFAT again invoked ʿUmar ibn al-Khattab's compact and the Night Journey while depicting the presence of יהודים YEHUDIM in ירושלים YERUŜALAYIM as a conspiracy of Judaization. Jew-hatred recast their return and worship as an attack on Islam and Christianity.31

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י״ז באייר ה׳תשס״ד 17th 𝑜𝑓 Iyar, AM 5764Precision: day · Basis: not-assessed

A collection of rulings presented Ekrima Sabri's claim that Mohamed's tethering of al-Buraq made הכותל המערבי HAʾKOTEL HAʾMAARAVI Muslim property until Judgment Day.

י״ז באייר ה׳תשס״ד 17th 𝑜𝑓 Iyar, AM 5764: A collection of rulings presented Ekrima Sabri's claim that Mohamed's tethering of al-Buraq made הכותל המערבי HAʾKOTEL HAʾMAARAVI Muslim property until Judgment Day. Sacred narrative supplied the alleged legal basis for excluding ownership by יהודים YEHUDIM.32

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Ekrima Sabri denied that any stone at the wall dated to the history of יהודים YEHUDIM; Yusuf al-Qaradawi claimed no trace of יהודים YEHUDIM remained in the land before Islam. Historical erasure served Jew-hatred by denying the inheritance being seized.33

ה׳ באלול ה׳תשס״ד 5th 𝑜𝑓 Elul, AM 5764Precision: day · Basis: not-assessed

Ekrima Sabri invoked Muslim construction since the Umayyad period to declare buildings around הר הבית HAR HAʾBAYIT sacred endowments that could not become a בית כנסת BEIT KʾNESET (synagogue).

ה׳ באלול ה׳תשס״ד 5th 𝑜𝑓 Elul, AM 5764: Ekrima Sabri invoked Muslim construction since the Umayyad period to declare buildings around הר הבית HAR HAʾBAYIT sacred endowments that could not become a בית כנסת BEIT KʾNESET (synagogue). Jew-hatred extended the exclusion of worship by יהודים YEHUDIM beyond the mosque itself.34

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Conquest as permanent entitlement

ט״ו באייר ה׳תשל״ט 15th 𝑜𝑓 Iyar, AM 5739Precision: day · Basis: not-assessed

The Organization of the Islamic Conference invoked the Night Journey and demanded the restoration of ירושלים YERUŜALAYIM to Arab Islamic sovereignty.

ט״ו באייר ה׳תשל״ט 15th 𝑜𝑓 Iyar, AM 5739: The Organization of the Islamic Conference invoked the Night Journey and demanded the restoration of ירושלים YERUŜALAYIM to Arab Islamic sovereignty. It called for boycotts and support for jihad to end sovereignty by יהודים YEHUDIM over the city.35

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Jew-hatred became an international program: Arab Islamic rule was treated as sacred; rule by יהודים YEHUDIM as an offense to be reversed.

ה׳ באלול ה׳תשמ״ח 5th 𝑜𝑓 Elul, AM 5748Precision: day · Basis: not-assessed

حماس ḤAMĀS invoked ʿUmar ibn al-Khattab's treatment of conquered land to declare ארץ ישראל EREẒ YISRAʾEL an irrevocable Islamic endowment.

ה׳ באלול ה׳תשמ״ח 5th 𝑜𝑓 Elul, AM 5748: حماس ḤAMĀS invoked ʿUmar ibn al-Khattab's treatment of conquered land to declare ארץ ישראל EREẒ YISRAʾEL an irrevocable Islamic endowment. Past conquest became a permanent veto against sovereignty by יהודים YEHUDIM.36

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Threats of murder

ה׳ באלול ה׳תשמ״ח 5th 𝑜𝑓 Elul, AM 5748Precision: day · Basis: not-assessed

حماس ḤAMĀS incorporated a saying attributed to Mohamed about killing יהודים YEHUDIM hiding behind stones and trees: murderous Jew-hatred written into a modern political program.

ה׳ באלול ה׳תשמ״ח 5th 𝑜𝑓 Elul, AM 5748: حماس ḤAMĀS incorporated a saying attributed to Mohamed about killing יהודים YEHUDIM hiding behind stones and trees: murderous Jew-hatred written into a modern political program.37

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At London demonstrations after October 7, 2023, participants used the חייבר ḤAIBAR chant to threaten יהודים YEHUDIM with the return of Mohamed's forces. This was Jew-hatred aimed at living people through the memory of a seventh-century defeat.38

How are these dated?

Al-Quran supplies early allusions; later biographies and campaign narratives supply most names, speeches and sequences. Ibn Ishaq survives principally through later transmission, including Ibn Hisham's recension and reports in al-Tabari. Accounts produced by יהודים YEHUDIM themselves are scarce. Accusations of betrayal in the conquering community's narratives are therefore evidence to examine, not verdicts to adopt without scrutiny.39

The dated list follows the Ibn Ishaq/al-Tabari sequence, correlated with the fixed עברית IVRIT calendar. Competing Islamic chronologies and observational month boundaries limit its precision; related deaths and agreements inherit campaign months rather than independent dates. The linked articles retain those disputes. The Ashura encounter and ריחאנה בת זיד RAYḤANA BAT ZAYD's death remain outside the dated list because their exact placements are unresolved.40

Footnotes

  1. Newby, A History of the Jews of Arabia, 39–115; Lecker, The Jews of Northern Arabia, 255–293 ↩
  2. Lecker, The “Constitution of Medina”, 1–44, 135–162 ↩
  3. Sahih al-Bukhari 2004, ↩
  4. Ibn Ishaq, The Life of Muhammad, 363–364 ↩
  5. Ibn Ishaq, The Life of Muhammad, 437–445 ↩
  6. Ibn Ishaq, The Life of Muhammad, 450–460 ↩
  7. Al-Quran 33:26–27 describes killing, captivity and seizure of property without naming the group or counting the victims. Abdel Haleem, The Qur’an, 33:26–27. Ibn Ishaq reports mass execution of men and enslavement of women and children after surrender. Ibn Ishaq, The Life of Muhammad, 461–466. Scholars dispute the fuller account's exact numbers. Arafat, New Light on the Story,; Kister, The Massacre of the Banū Qurayẓa, ↩
  8. Ibn Ishaq, The Life of Muhammad, 461–464 ↩
  9. Ibn Ishaq, The Life of Muhammad, 453–464 ↩
  10. Ibn Ishaq, The Life of Muhammad, 466; Lecker, The Itinerant Judaeo-Muslim Preacher, 585–604 ↩
  11. Lecker, The Hudaybiyya-Treaty, 1–11 ↩
  12. Ibn Ishaq, The Life of Muhammad, 510–516 ↩
  13. Accounts differ over his combat and its place in the campaign. Ibn Ishaq, The Life of Muhammad, 513–514; Al-Tabari, The Victory of Islam, 116–126 ↩
  14. Ibn Ishaq, The Life of Muhammad, 510–516 ↩
  15. Ibn Ishaq, The Life of Muhammad, 516–517 ↩
  16. Frenkel, Adaptive Tactics, 364–389 ↩
  17. Ibn Ishaq, The Life of Muhammad, 514–515; Lecker, The Jews of Northern Arabia, 283–293 ↩
  18. The campaign narratives report the poisoning but differ over her punishment and its later consequences. Ibn Ishaq, The Life of Muhammad, 516–517; Al-Tabari, The Victory of Islam, 130–131 ↩
  19. Al-Baladhuri, The Origins of the Islamic State, 213–214; Gil, A History of Palestine, 70–71; Donner, Arabic Fatḥ as ‘Conquest,’ 1–14. This describes an expanding hierarchy and its later religious interpretation, not a fully formed legal system established at one moment. ↩
  20. Al-Baladhuri, The Origins of the Islamic State, 213–214; Schick, The Islamic Conquest, 68–84. The conquest's year is disputed; the linked article's inherited Nisan placement remains unverified and is not asserted here. ↩
  21. El-Awaisi, Umar’s Assurance of Aman, 66, 73–74. The clause's authenticity and implementation are disputed. ↩
  22. Assaf, על ראשית התישבותם של היהודים בירושלים אחרי הכבוש הערבי,; Cambridge T-S Ar.6.1, Princeton Geniza Project, recto 12–19 and verso 1–17. This is a separate account, not the assurance's wording. Assaf tentatively dated the surviving leaf to the tenth or eleventh century; it supplies no exact arrival date. ↩
  23. Al-Tabari, The Conquest of Iraq,, annal for AH 20. The dated report concerns חייבר ḤAIBAR; it does not establish the simultaneous removal of every non-Muslim from the Hejaz. Munt, “No two religions,” 249–269. ↩
  24. Abdel Karim, Testimony, 14–16 ↩
  25. PASSIA, Documents on Jerusalem, vol. II, 51–52 ↩
  26. PASSIA, Documents on Jerusalem, vol. II, 51–52 ↩
  27. Arafat, Speech at the 6th Anniversary, ↩
  28. Al-Maqrizi, al-Muqaffā al-kabīr, 309; Tsuji, The Turning Point in the Mamluk Policy towards the Dhimmis, 169–170. These were later restrictions attributed to ʿUmar, not an uncontested surviving seventh-century document. The linked article explains the one-day dating discrepancy. ↩
  29. The expulsion extended into AM 5440 (1680). The anonymous manuscript is undated commentary, not the original signed decree. Encyclopedia of Yemenite Communities, מַוְזַע,; Faü, L’exil de Mawzaʿ, deuxième partie, 54–61; Gaimani, Rabbi Shalom Shabazi, English abstract, ↩
  30. Palestinian Muslim jurists, Ruling by the Muslim Jurists, rulings 2–5 ↩
  31. Arafat, Speech to the OIC Foreign Ministers, ↩
  32. Fatwa on the Wailing Wall, ↩
  33. Fatwa on the Wailing Wall, ↩
  34. Sabri, Fatwa … on the Sacredness of Buildings, ↩
  35. OIC, Political Resolutions of the 10th Islamic Conference of Foreign Ministers, Resolution 3/10-P ↩
  36. Hamas, Covenant, Article 11 ↩
  37. Hamas, Covenant, Article 7; Sahih Muslim 2922, ↩
  38. Walney, Protecting Our Democracy from Coercion, §§6.94–6.95 ↩
  39. Faizer, Muhammad and the Medinan Jews, 463–489; Newby, A History of the Jews of Arabia, 78–115 ↩
  40. Jones, The Chronology of the Maghazi, 245–280; Gautschy and Thomann, Dating Historical Arabic Observations, 163–166; Dershowitz and Reingold, Calendrical Calculations, ↩