Religious ties between Muslims and the Jewish people have existed since the founding of Islam in the Arabian Peninsula in the 7th century; Muhammad's views on Jews were shaped by his extensive contact with the Jewish tribes of Arabia during his lifetime. Islam shares similar values, guidelines, and principles with the Jewish religion, and also incorporates Jewish history as a part of its own. Muslims regard the Israelites, to whom Jews and Samaritans trace their ethnic ancestry, as an important religious concept; they are referenced around 43 times in the Quran, excluding individual prophets, and in many accounts of hadith. Similarly, Moses, the most important Jewish prophet, is also regarded by Muslims as an Islamic prophet and messenger ; his name is mentioned in the Quran 136 times—more than any other individual—and his life is narrated and recounted more than that of any other prophet. The Torah, which is the compilation of the first five books of the Hebrew Bible, is also held by Muslims as an Islamic holy book that was revealed by God through various Israelite prophets and messengers. Later rabbinic authorities and Jewish scholars, such as Maimonides, engaged in discussions concerning the relationship between Islam and Jewish religious law. Maimonides himself, it has been argued, was influenced by Islamic legal thought while living in the caliphates of his time.
Jewish history is the history of the Jews, their nation, religion, and culture, as it developed and interacted with other peoples, religions, and cultures.
The Jewish diaspora, dispersion or exile is the dispersion of Israelites or Jews out of their ancient ancestral homeland and their subsequent settlement in other parts of the globe.
The persecution of Jews has been a major event in Jewish history prompting shifting waves of refugees and the formation of diaspora communities. As early as 605 BCE, Jews who lived in the Neo-Babylonian Empire were persecuted and deported. Antisemitism was also practiced by the governments of many different empires and the adherents of many different religions (Christianity), and it was also widespread in many different regions of the world.
The history of the Jews in Egypt goes back to ancient times. Egyptian Jews or Jewish Egyptians refer to the Jewish community in Egypt who mainly consisted of Egyptian Arabic-speaking Rabbanites and Karaites. Though Egypt had its own community of Egyptian Jews, after the Jewish expulsion from Spain more Sephardi and Karaite Jews began to migrate to Egypt, and then their numbers increased significantly with the growth of trading prospects after the opening of the Suez Canal in 1869. As a result, Jews from many territories of the Ottoman Empire as well as Italy and Greece started to settle in the main cities of Egypt, where they thrived . The Ashkenazi community, mainly confined to Cairo's Darb al-Barabira quarter, began to arrive in the aftermath of the waves of pogroms that hit Europe in the latter part of the 19th century.
The history of the Jews in Iraq is documented from the time of the Babylonian captivity c. 586 BCE. Iraqi Jews constitute one of the world's oldest and most historically significant Jewish communities.
The history of the Jews in Europe spans a period of over two thousand years. Jews, a Semitic people descending from the Judeans of Judea in the Southern Levant, began migrating to Europe just before the rise of the Roman Empire, although Alexandrian Jews had already migrated to Rome, and some Gentiles had undergone Judaization on a few occasions. A notable early event in the history of the Jews in the Roman Empire was the 63 BCE siege of Jerusalem, where Pompey had interfered in the Hasmonean civil war.
Palestinian Jews or Jewish Palestinians were the Jews who inhabited Palestine prior to the Declaration of the Establishment of the State of Israel on 14 May 1948.
The history of the Jews in Syria goes back to ancient times. They were joined by a Sephardim who fled after the expulsion of the Jews from Spain and Portugal in 1492 CE. There were large Jewish communities in Aleppo, Damascus, and Qamishli for centuries. In the early 20th century, a large percentage of Syrian Jews immigrated to British Mandate-Palestine, the U.S. and Latin America.
The history of the Jews and Judaism in the Land of Israel begins in the 2nd millennium BCE, when Israelites emerged as an outgrowth of southern Canaanites. During biblical times, a postulated United Kingdom of Israel existed but then split into two Israelite kingdoms occupying the highland zone: the Kingdom of Israel (Samaria) in the north, and the Kingdom of Judah in the south. The Kingdom of Israel was conquered by the Neo-Assyrian Empire, and the Kingdom of Judah by the Neo-Babylonian Empire. Initially exiled to Babylon, upon the defeat of the Neo-Babylonian Empire by the Achaemenid Empire under Cyrus the Great, many of the Jewish exiles returned to Jerusalem, building the Second Temple.
The history of the Jews in Lebanon encompasses the presence of Jews in present-day Lebanon stretching back to biblical times. While Jews have been present in Lebanon since ancient times, their numbers had dwindled during the Muslim era. Through the medieval ages, Jewish people often faced persecution, but retained their religious and cultural identity.
This timeline of antisemitism chronicles events in the history of antisemitism, hostile actions or discrimination against Jews as members of a religious and ethnic group. It includes events in Jewish history and the history of antisemitic thought, actions which were undertaken in order to counter antisemitism or alleviate its effects, and events that affected the prevalence of antisemitism in later years. The history of antisemitism can be traced from ancient times to the present day.
As an organized nationalist movement, Zionism is generally considered to have been founded by Theodor Herzl in 1897. However, the history of Zionism began earlier and is intertwined with Jewish history and Judaism. The organizations of Hovevei Zion, held as the forerunners of modern Zionist ideals, were responsible for the creation of 20 Jewish towns in Palestine between 1870 and 1897.
The Old Yishuv were the Jewish communities of the region of Palestine during the Ottoman period, up to the onset of Zionist aliyah waves, and the consolidation of the new Yishuv by the end of World War I. Unlike the new Yishuv, characterized by secular and Zionist ideologies promoting labor and self-sufficiency, the Old Yishuv primarily consisted of religious Jews who relied on external donations (halukka) for support.
Martyrdom in Judaism is one of the main examples of Jews doing a kiddush Hashem, a Hebrew term which means "sanctification of the Name". An example of this is public self-sacrifice in accordance with Jewish practice and identity, with the possibility of being killed for no other reason than being Jewish. There are specific conditions in Jewish law that deal with the details of self-sacrifice, be it willing or unwilling.
By the time the Ottoman Empire rose to power in the 14th and 15th centuries, there had been Jewish communities established throughout the region. The Ottoman Empire lasted from the early 12th century until the end of World War I and covered parts of Southeastern Europe, Anatolia, and much of the Middle East. The experience of Jews in the Ottoman Empire is particularly significant because the region "provided a principal place of refuge for Jews driven out of Western Europe by massacres and persecution."
The history of Palestinian rabbis encompasses the Israelites from the Anshi Knesses HaGedola period up until modern times, but most significantly refers to the early Jewish sages who dwelled in the Holy Land and compiled the Mishna and its later commentary, the Jerusalem Talmud. During the Talmudic and later Geonim period, Palestinian rabbis exerted influence over Syria and Egypt, whilst the authorities in Babylonia had held sway over the Jews of Iraq and Iran. While the Jerusalem Talmud was not to become authoritative against the Babylonian Talmud, the liturgy developed by Palestinian rabbis was later destined to form the foundation of the minhag Ashkenaz that was used by nearly all Ashkenazi communities across Europe before Hasidic Judaism.
The history of the Jews in Alexandria dates back to the founding of the city by Alexander the Great in 332 BCE. Jews in Alexandria played a crucial role in the political, economic, cultural and religious life of Hellenistic and Roman Alexandria, with Jews comprising about 35% of the city's population during the Roman era.
The history of the Jews in Hebron refers to the residence of Jews in Hebron almost continuously, from Biblical times until today. According to the Bible, Abraham settled in Hebron and purchased the Cave of the Patriarchs as a burial place for his wife Sarah. The biblical tradition asserts that the cave is the final resting site for Abraham, Isaac, Jacob, and their wives—Sarah, Rebecca, and Leah. Hebron is also mentioned as David's first capital, where he was anointed king of Israel. Archaeological findings from Hezekiah's time indicate Hebron's importance in the Kingdom of Judah. During the Second Temple period, Hebron, initially Edomite, underwent a significant shift as its population embraced Judaism under Hasmonean rule. The city was destroyed during the Jewish–Roman wars.
