History of the Jews under Muslim rule in the context of "People of the Book"

Jews originated from the Israelites and Hebrews of historical Israel and Judah, two related kingdoms that emerged in the Levant during the Iron Age. The earliest mention of Israelites is inscribed on the Merneptah Stele c. 1213–1203 BCE; later religious literature tells the story of Israelites going back at least as far as c. 1500 BCE. Traditionally, the name Israel is said to originate with the Hebrew patriarch Jacob, who provides a narrative etiology for the name – after wrestling with an angel, Jacob is renamed Israel, meaning "he who struggles with God". The Kingdom of Israel based in Samaria fell to the Neo-Assyrian Empire c. 720 BCE, and the Kingdom of Judah to the Neo-Babylonian Empire in 586 BCE. Part of the Judean population was exiled to Babylon. The Assyrian and Babylonian captivities are regarded as representing the start of the Jewish diaspora.

After the Achaemenid Empire conquered the region, the exiled Jews were allowed to return and rebuild the temple; these events mark the beginning of the Second Temple period. After several centuries of foreign rule, the Maccabean Revolt against the Seleucid Empire led to an independent Hasmonean kingdom, but it was gradually incorporated into the Roman imperial system. The Jewish–Roman wars, a series of unsuccessful revolts against the Romans in the 1st and 2nd centuries CE, resulted in the destruction of Jerusalem and the Second Temple, and the expulsion of many Jews. The Jewish population in Syria Palaestina gradually decreased during the following centuries, enhancing the role of the Jewish diaspora and shifting the spiritual and demographic centre from the depopulated Judea to Galilee and then to Babylon, with smaller communities spread out across the Roman Empire. During the same period, the Mishnah and the Talmud, central Jewish texts, were composed. In the following millennia, the diaspora communities coalesced into three major ethnic subdivisions according to where their ancestors settled: the Ashkenazim in Central and Eastern Europe, the Sephardim initially in Iberia, and the Mizrahim in the Middle East and North Africa.

Moses ben Maimon, commonly known as Maimonides and also referred to by the Hebrew acronym Rambam, was a Sephardic Jewish rabbi who is widely acknowledged as one of the most prolific and influential Torah scholars of the Middle Ages. Originally from Córdoba, where he was born on Passover Eve of 1135 or 1138, his family was exiled from Muslim-ruled Spain when they refused to convert to Islam shortly after the Almohad Caliphate conquered the Almoravid Caliphate in 1148. Over the course of the next two decades, Maimonides resided in Fez, Acre, Jerusalem, Alexandria, and Cairo before finally settling in Fustat between 1168 and 1171. During this period, he advanced his vocations and became renowned for his achievements as an astronomer, philosopher, and physician—even being appointed to serve as personal physician to Saladin of the Ayyubid Sultanate.

Most contemporary Jews as far as Iraq and Yemen greeted Maimonides' writings on halakha and Jewish ethics with acclaim and gratitude. Yet, while he rose to lead the Jewish community in Egypt, he also had vociferous critics, particularly in Spain. He continued to live in Fustat until his death in 1204 and is said to have been buried in Tiberias. Accordingly, the Tomb of Maimonides in Tiberias holds importance as a Jewish pilgrimage site.

The Jewish Golden Age in Spain began shortly after the Muslim conquest in the 8th century and lasted until the Christian Reconquista resulted in the expulsion of Jews by the 15th century. During this period, Jews living in what was collectively called al-Andalus (Muslim-ruled Spain and Portugal) experienced relative tolerance, prosperity, and socio-cultural integration within the broader Muslim society that had come to dominate the region. Owing to this environment, Jewish culture flourished and several Jews rose to prominence in scholarly and religious spheres, including Maimonides, Hasdai ben Shaprut, Shmuel ha-Nagid, Solomon ben Judah, and Judah ha-Levi. The Jewish community of al-Andalus also contributed greatly to the Muslim world's advancements in astronomy, medicine, and science.

Jews under Muslim authority in Spain and Portugal were designated as dhimmi (Arabic: ذمي)—a legally protected class of non-Muslim subjects—in exchange for paying jizya (جِزْيَة) and accepting certain restrictions. Although they still held a second-class status relative to Muslims, the dhimmi framework in al-Andalus gradually allowed for the development of stability and co-existence that was otherwise uncommon in Jewish history in Europe; Jews were able to occupy a variety of positions in government and diplomacy, medicine, and science, while also playing a key role in the Muslim world's transmission of classical knowledge to Christian Europe. Further, the Jewish Golden Age in Spain brought about remarkable achievements in Hebrew poetry, religious scholarship, grammar, and philosophy. Some historians, however, view this to be more of a myth.

Antisemitism (prejudice against and hatred of Jews) has increased greatly in the Arab world since the beginning of the 20th century, for several reasons: the dissolution and breakdown of the Ottoman Empire and traditional Islamic society; European influence, brought about by Western imperialism and Arab Christians; Nazi propaganda and relations between Nazi Germany and the Arab world; resentment over Zionism and the experience of the Nakba; the rise of Arab nationalism; and the widespread proliferation of anti-Jewish and anti-Zionist conspiracy theories.

Traditionally, Jews in the Muslim world were considered to be People of the Book and were subjected to dhimmi status. They were afforded relative security against persecution, provided they did not contest the varying inferior social and legal status imposed on them under Islamic rule.

Israelis (Hebrew: יִשְׂרְאֵלִים‎, romanized: Yīśreʾēlīm; Arabic: إسرائيليون, romanized: Isrāʾīliyyūn) are the citizens and nationals of the State of Israel. The country's populace is composed primarily of Jews and Arabs, who respectively account for 75% and 20% of the national figure, followed by other ethnic and religious minorities, who account for 5%.

Early Israeli culture was largely defined by communities of the Jewish diaspora who had made aliyah to British Palestine from Europe, Western Asia, and North Africa in the late-19th and early-20th centuries. Later Jewish immigration from Ethiopia, the post-Soviet states, and the Americas introduced new cultural elements to Israeli society and have had a profound impact on modern Israeli culture.

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 (see: Moses in Islam); 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 (or Allah) through various Israelite prophets and messengers (see: Torah in Islam). 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.

Although the origins of Judaism go back to the time of the ancient Hebrews, it is considered to have started becoming a distinct religion in its own right in the Kingdom of Judah, where it developed as a strictly monotheistic outgrowth of Yahwism. Thus, with a difference of at least 2,000 years, Judaism and Islam share a common geographical origin in what is known today as the Middle East, with the former from the Southern Levant and the latter from the Hejaz. Additionally, both religions claim Abraham as their spiritual patriarch and are thereby classified as Abrahamic religions. Islam was strongly influenced by Judaism in its fundamental religious outlook, structure, jurisprudence, and practice. Because of this similarity, as well as through the influence of Islamic culture and philosophy on the Jewish populations in the Muslim world, there has been considerable and continued physical, theological, and political overlap between the two religions since Islam's founding. Notably, the first Islamic Waqf was donated by a Jew named Mukhayriq, who was a rabbi in the city of Medina. In 1027, the Jewish polymath Samuel ibn Naghrillah became top advisor and military general of the Taifa of Granada in the Muslim-controlled Iberian Peninsula.