“Khaybar” — blockbuster Mini-Series in the Muslim World: actors, writer describe its incitement against Jews


Imagine if the Germans made a pro-genocidal mini-series about the Holocaust, hailing the slaughter of the Jews. That is, in fact, what this is. The Muslim version. Many Atlas readers are familiar with the Muslim death chant that we hear at mass anti-Jewish rallies, anti-Israel demos, on the jihad flotilla etc. We hear the clarion call for Muslims, "Khaybar Khaybar ya yahud, Jaish ….."
evoking Islam's 1,400-year war on the Jews. "Khaybar Khaybar ya yahud,
Jaish Muhammad sa ya'ud," means "Jews, remember Khaybar, the army of
Mohammed is returning." This death chant refers to a mass slaughter in
the seventh century, when Muhammad and his soldiers of allah slaughtered the Jews from the town of Khaybar, in modern-day Arabia.

"A new blockbuster miniseries" is set to air throughout the Muslim world this month, as part of the region’s
version of sweeps week for the Ramadan. Islamic Jew-hatred, it's rampant in the Quran.

In an interview with Al-Masry Al-Youm, an Egypt-based daily
news­paper, on January 16, Al-Jindy said, “The goal of the series is to
expose the naked truth about the Jews and stress that they can­not be

Commenting on the recent changes in the region, Al-Jindy described
the importance of recognizing the parallels between “the era of the
Khaiber battle” and “contemporary times.”

Al-Jindy also seemed to sug­gest that the series will have a global
effect. “I think it is time to expose them [the Jews] even in America
itself. I am confident that the United States will realize that it paid a
high price for supporting them.” (source)

and his followers slaughtered a tribe of Jews, which he had previously
expelled from Medina. – See more at:

Now the mini-series — Elder of Ziyon has this:

I'll upload the transcript as soon as I can.

Human Rights Watch and Amnesty have adamantly refused to condemn this miniseries.

Sign the petition and join the Facebook campaign to condemn this imminent mass incitement against Jews that will be broadcast to  hundreds of millions of Arabs in the next few days.

Keep in mind that it will not only be shown in the Arab world, but certainly copies will be distributed to Muslims in Europe and the Americas so they can learn to hate their Jewish neighbors as well.

More on Khaybar:

KHAYBAR, the largest Jewish settlement in *Arabia in the time of *Muhammad,
approximately 60 mi. (97 km.) from Medina. Khaybar is located on a very
high mountainous plateau entirely composed of lava deposits, containing
very fertile valleys that are, however, covered by malarial swamps; the
Jews of Khaybar were thus forced toward the mountains, only going down
into the valleys (during the day) in order to work their lands. They
cultivated dates, grapes, vegetables, and grain, and raised sheep,
cattle, camels, horses, and donkeys. They also engaged in spinning,
weaving, and the manufacture of silk clothing, garments which were well-known in the entire Hejaz, and benefited from the caravan trade between Arabia, *Syria, and *Iraq
and traded with Syria. The Arabs were not at that time capable of
producing for themselves the tools, the weapons, the textiles, and the
jewelry which they needed or coveted, and the Jews, being skillful
artisans and drawn towards commerce, were in a position to supply these
objects because they understood the art of manufacturing them or the
means of importing them. The Jews provided the capital for commercial
activities while the Arabs acted as intermediaries between them and the
tribes of the interior. The Jews of Khaybar were well known for their
diligence, wealth, and hospitality. During the night they would place
beacons in the towers of their castles, guiding those who were lost to
their houses, which remained open all night. The Jewish Banū *Naḍīr of *Medina,
who claimed to be descendants of Aaron the priest, owned lands in
Khaybar and had castles, fortresses, and their own weapons there. After
Muhammad expelled them from Medina in 625, their leaders moved to their
estates in Khaybar in order to prepare for war against Muhammad and to
recruit the aid of Arab tribes. In fact, they led those who fought
against Muhammad, and the men of Khaybar, who had intermarried with
them, treated them with respect and obeyed them. The settlements of
Khaybar were concentrated around three centers – Naṭāt, Shiqq, and
Katība – scattered over a wide area. The settlers engaged in the
manufacture of metal implements for work and weapons such as battering
rams and catapults, which they stored in their castles and even lent to
Arab tribes. According to the sources, most of them written by Arabic
chroniclers, they had 10,000 warriors but this number is probably very

Muhammad's war against the Jews of Khaybar (628) was
very harsh. At first he sent disguised guests to the homes of the
leaders of Banū Naḍīr who then killed their hosts. Muhammad's victory
over the Jews of Khaybar, some of whom were held in esteem by the enemy,
was also aided by the distance of the settlements and their castles
from one another, the absence of coordination between the fighting
forces, the death of the leader Sallām ibn Mishkam, and the treachery of
a Jew who showed the Muslims the secret entrances to one of the
fortresses. The castles of Khaybar had tunnels and passages which in
wartime enabled the besieged to reach water sources outside the castles.
Muhammad treated the Jews of Khaybar with cruelty, murdering Ḥuyayy ibn
Akhṭab, head of Banū Naḍīr, in Medina. He ordered the son of the leader
and the husband of his daughter Ṣafiyya killed in Khaybar. He married
Ṣafiyya, who herself was taken captive, on the way from Khaybar to
Medina. The sources emphasize her beauty, her faithfulness to Muhammad,
and her privileges, which included the inheritance of her property by a
relative and his uncle in Khaybar.

Concerned that Khaybar would remain desolate and
would not continue supplying its agricultural produce to the Hejaz,
Muhammad and the Jews signed an agreement which allowed many of its
inhabitants to remain on their lands, even though the payment of half
their crops to the conquerors undermined the economic position of the
Jews of Khaybar. From a legal point of view the pact was defective,
since it did not define the situation of the Jews and did not say
whether they were to remain the owners of the soil which they were to
cultivate. In later years Muslim jurists defined this settlement as land
tenure with rent paid in produce. One version of this agreement was
copied by Joseph *Sambari in the 17th century. According to
Muslim sources, Muhammad returned to the Jews copies of the Torah seized
during the siege, since he opposed desecrating them. After captives of
war and slaves from other countries were brought to Khaybar and the
people of Hejaz became more accustomed to agriculture, the caliph *Omar
decided to expel the Jews of Khaybar in 642 under the pretense that
before his death Muhammad had commanded that two religions could not
exist simultaneously in the Hejaz. Contrary to the statements of Graetz,
Dubnow, and others, however, not all the Jews of Khaybar were expelled
by Omar. Those who had made special treaties and covenants with
Muhammad, especially the members of the family of his wife Ṣafiyya, were
allowed to remain. Graetz's theory about the wanderings of the Jews of
Khaybar to Kufa on the Euphrates, where they influenced the center of
the gaonate in Babylonia and served as an ethnic background for the
growth of Karaism there, is basically incorrect. Some of the Jews of
Khaybar settled in Wadi al-Qurā and *Tayma, but most of them settled in *Jericho.
Among those exiled to Jericho was the son of the chief warrior of
Khaybar, Ḥārith, who was the father of Zaynab, the woman credited with
the attempt to poison Muhammad in revenge for the slaughter of her
people. The Jews of Khaybar apparently spread out from Jericho along the
Jordan Valley, reaching the Sānūr Valley in northern Samaria. This is
indicated by the names Tell-Khaybar and Khirbat-Khaybar in that valley
and an ancient Arab tradition about a Jewish king and princess who lived
in these places. An Arabic source published by I. *Goldziher (REJ,
28 (1894), 83) quotes an Arabic account in which the Muslims express
their astonishment that the Jewish women of Khaybar put on their most
beautiful jewelry on the Day of Atonement.

The Jews of Khaybar, like Jews in other parts of the
Hejaz, are mentioned hundreds of years after the expulsion of some of
them by Omar. At the end of the 11th century they still had
possessions, lands, fields, and castles in the region of Katība, which
was a region of Banū Naḍīr in the time of Muhammad. The Jews of Wadi
al-Qurā addressed questions about the cultivation of dates to R. Sherira
and Hai Gaon in Babylonia. *Benjamin of Tudela (12th
century) heard rumors, which are exaggerated, about the power of the
Jews of Khaybar and Tayma, who were still addressing questions to the
exilarchs in *Baghdad. He noted that the Jews of Khaybar were
descendants of the Re'uben, Gad, and Menashe tribes and that they
numbered 50,000, including scholars and war heroes who fought against
their enemies. In the 11th and 12th centuries the Jews of Khaybar are mentioned in Egypt and Babylonia. In a letter from the gaon Solomon b. Judah written
in Jerusalem around 1020, a certain Isaac from Wadi al-Qura is
mentioned. This man deserted his family for four years, traveled to
Egypt and returned "to his land," that is, to Wadi al-Qura. Two *Genizah
documents attest the settlement of Khaybar Jews in Tiberias during that
period. According to Muslim tradition, the Jews of Khyabar were
expelled in the days of Omar. They claimed in Tiberias to be Khayberis,
and therefore exempt from tax,

Great attention has been devoted by scholars to a letter from the Cairo Genizah,
written in Arabic in Hebrew letters, to "Ḥanina (or Ḥabiba) and the
people of Khaybar and Maqnā," showering numerous privileges on them and
promising their safety from harm by the Muslims for the sake of their
cousin Ṣafiyya; the letter, which is written on paper, is probably
copied from one which had been written on leather, as was the case with
the letters and treaties of Muhammad. Arabic sources attest that
correspondence to Jews in the time of Muhammad was in Arabic in Hebrew
letters. The letter, however, has been recognized by most scholars as a
forgery, although there is disagreement as to whether its details are
drawn from authentic treaties and historical facts and are copies of
these sources. In any event, the letter was composed at the time of the
caliph Al-Ḥākim bi-Amr Allah (ca. 1010) as a defense against
persecutions, expropriation of property, and coercion to accept the
Muslim faith in his time, not only in Egypt but in other parts of his
rule and including Khaybar itself. An Arabic source explicitly states
that "Khaybar Jews" are exempt from the decrees. A Genizah letter tells about the poet Yakhin who fled from *al-Mahalla
(Egypt) when he was requested to pay the poll tax. The letter supposes
that Yakhin was entitled to tax exemption because he was a Khayberi. In
other Genizah letters from the 11th century there are references to persons called Ibn al-Khayberi. It seems to *Goitein
that a distinction should be made between Jews who really emigrated
from north Arabia and were called Hizajis, and the Khaybaris, who
probably came to the West via Iraq and had no real connection with
Khaibar. Gil also doubts whether those Jews claiming exemption and
special status were in fact Khayberis.

From the 16th century onward, when
European travelers began to visit Arabia, rumors were spread about the
presence of the Jews of Khaybar in the Hejaz, their bravery, their
control of the roads to Mecca, and their collection of road taxes from
pilgrims. Varthema, who traveled in Arabia during the early years of the
16th century, noted that in a locality between *Damascus and *Medina
there lived between 4,000 and 5,000 Jews, but the orientalist Pirenne
doubts this. David Hareuveni claimed in 1524 in Italy that he was the
army general of the king Solomon from Habur (Khaybar) desert. During the
19th century these rumors encouraged some hardy, imaginative
Jews to go out into the wilderness of Arabia in search of the "Sons of
Rehab" (Khaybar) and the "Sons of Moses, Dan, and Asher." Some of them
died on the way and were not heard of again. Pirenne writes that in the
mid-19th century, the Jews were in considerable numbers in
that area. According to rumors, a few Khaybar Jews arrived in Palestine
and appeared in synagogues. Of special interest is the Muḥamara family
in the village of Yutah in the mountains south of Hebron, which traces
its lineage to the Jews of Khaybar, as well as the family of the head of
the deserted village of Hūj, near kibbutz Dorot, who was related to the
descendants from Khaybar in Yutah. The old father of the Muḥamara
family settled in Yutah in the second half of the 18th
century. G.M. Kressel wrote (in 2001) about the symbolic meaning amongst
the Negev Bedouin population of Muhammad's war against the Jews of


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