For a detailed recent analysis of this overriding threat to European Jewry. i.e., Islam’s “sacralized” Jew-hatred from the creed’s canonical sources, as acted upon in “good faith” by the Muslims of Europe, see my June 6, 2014 essay, “Rampant Islamic Jew-Hatred in Europe and the Brussels Jewish Museum Carnage.”
As an update, French Rabbi Michel Serfaty, during an interview (posted Friday, August 8, 2014) with that bastion of cultural relativist denial, no less, NPR, made this unbowdlerized observation about the reality of actualized Jew-hatred in France: its “source” is overwhelmingly Muslims (denoted as “youths of Arab, African and North African descent”).
Serfaty laughs at the notion of the far right national front party being a possible source of the “new” anti-Semitism. Its voters are angry about the rise of immigration and Islam, he says. Not about well assimilated Jews. Official statistics show that around 95 percent of anti-Semitic acts in France are perpetrated by youths of Arab, African and North African descent.
An example of just one of a depressing myriad of canonical Islamic sources of Jew-hatred frequently invoked by European Muslims is the “Khaybar chant,” based upon Muhammad’s bloody conquest of the Khyabar Jews.
Muhammad prepared for his campaign against Khaybar—a farming oasis and the last Jewish stronghold in northern Arabia, where survivors (most notably, the Banu Nadir) of the Muslims’ earlier attacks on Medinan Jewry had also sought refuge—by two gruesome political assassinations. The brutal, sanguinary assaults by the Muslims that ensued shortly afterward resulted in the complete subjugation of the Jews of Khaybar. The political rationale for Muhammad’s campaign against Khaybar has been discussed by the respected scholars of Islam’s origins, Hartwig Hirschfeld and D. S. Margoliouth. Analyzing the Muslim documentary record, Hirschfeld observed:
The expedition against Khaybar was a distinct breach of faith, as two years previously Muhammad had given the Jews of Khaybar and Maqna a charter of liberty which has fortunately been preserved, and traces of which are also to be found in the works of [Muslim historians] al-Wakidi and al-Baladhuri.
Margoliouth expands upon these arguments, and concludes:
[T]he people of Khaybar, all that distance from Medina, had certainly done him and his followers no wrong: for their leaving unavenged the murder of one of their number by his emissary was no act of aggression. Ali [who became the 4th“Rightly Guided” Caliph, and is revered by Shiite Muslims), when told to lead the forces against them, had to enquire for what he was fighting: and was told that he must compel them to adopt the formulae of Islam. Khaybar was attacked because there was booty to be acquired there, and the plea for attacking it was that its inhabitants were not Muslims.
The Luton Muslims “Khaybar chant” in the embedded video derives, as examples, from two of the canonical hadith collections (words and deeds of Muhammad as recorded by his devout, early followers), and the first and most authoritative Muslim biography of Muhammad by Ibn Ishaq. These contemporary Luton Muslims are threatening Jews, now, and in general, with the same violence Muhammad and his prototype Muslim jihadist army inflicted upon the Jews of Khaybar.
Sahih Muslim 3328—Anas reported: I was sitting behind Abu Talha on the Day of Khaibar and my feet touched the foot of Allah’s Messenger, and we came (to the people of Khaibar) when the sun had risen and they had driven out their cattle, and had themselves come out with their axes, large baskets and hatchets, and they said: (Here come) Muhammad and the army. Allah’s Messenger said: Khaibar is ruined. Verily when we get down in the valley of a people, evil is the morning of the warned ones (al-Qur’an, xxxvii. 177). Allah, the Majestic and the Glorious, defeated them (the inhabitants of Khaibar), and there fell to the lot of Dihya a beautiful girl, and Allah’s Messenger got her in exchange of seven heads, and then entrusted her to Umm Sulaim so that she might embellish her and prepare her (for marriage) with him.
Sahih al-Bukhari 371—When Allah’s Messenger invaded Khaibar, we offered the Fajr prayer there (early in the morning) when it was still dark. Allah’s Prophet rode and Abu Talha rode, too, and I was riding behind Abu Talha. Allah’s Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of Allah’s Prophet. Then his thigh was uncovered by the shift of his Izar (waist-sheet), and I saw the whiteness of the thigh of Allah’s Prophet. When he entered the town, he said, “Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.” He repeated this thrice. The people came out for their jobs and some of them said, “Muhammad (has come) along with his army.” We conquered Khaibar, (took the captives), and the booty was collected. Dihya came and said, “O Allah’s Prophet! Give me a slave-girl from the captives.” The Prophet said, “Go and take any slave-girl.” He took Safiyya bint Huyai.
Ibn Ishaq, Sirat Rasul Allah, p. 511—We came to Khaybar by night, and the apostle passed the night there; and when morning came he did not hear the call to prayer, so he rode and we rode with him, and I rode behind Abu Talha with my foot touching the apostle’s foot. We met the workers of Khaybar coming out in the morning with their spades and baskets. When they saw the apostle and the army they cried, “Muhammad with his force,” and turned tail and fled. The apostle said, “Allah akbar! Khaybar is destroyed. When we arrive in a people’s square it is a bad morning for those who have been warned.” . . . The apostle seized the property piece by piece and conquered the forts one by one as he came to them. . . . The women of Khaybar were distributed among the Muslims.